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GOV^ERNMENT OF INDIA
ARCHAEOLOGICAL SURVEY OP INDIA

CENTRAL

ARCHEOLOGICAL

LIBRARY

ACCESSION NO

CALL No. ^ 5 O'V

D.G.A, 79

SacreD JBoofss of tbe Bubbbists, Dol.

MILINDA’S QUESTIONS
Volume I

MILINDA’S QUESTIONS

VOLUME^ I

TllANSLATJiD PROM THE PALI BY

1. B. HORNER, M.A.

(Translator of ^^Booh of the Disci2)line‘\ and
'"Middle Length Sayings'")

LONDON

LUZAC & COMPANY, LTD.

46 GREAT RUSSELL STREET, W.C.l
1963

. i-A i:. L : ■ ' - r'^'touiOAii

MBit ARY, NEW DELHI.

A@®. No.. MA3.7V.-

printed in great BRITAIN BY
BILLING AND SONS LTD.

GUILDFORD AND LONDON

CONTENTS

'■w;' Translator’s Introduction to Volumes I and II - vii
Abbreviations ------ iv

MILINDA’S QUESTIONS

Talk on Secular Matters -

“

Milinda’s Questions :

II.

The Distinguishing Marks

- 34

III.

The Cutting Off of Perplexity

- 89

IV.

The Dilemmas :

Division I:- '

1. If the Buddha accepts Homage - >126

2. Was the Buddha omniscient ? ~ - 142

3. By whom was Devadatta allowed to go forth'? 161

4. The Causes of Earthquakes - - - 158

5. Siviraja - - - - - 166

6. Descent into a Womb - - - 172

7. Duration of the True Dhamma - - 182

8. The Lord has no Unskill - - - 187

9. The Tathagata’s Solitary Meditation - 192

10. The Three Months’ (Time-) Limit - - 195

Division II :

1. Abolition of the Eules of Training - - 198

2. The Eist of a “ Teacher ” - - 201

3. The Fear of Death - - - - 203

CONTENTS

PAGE

4. Safety-Eimes - - - '•211

5. Is the Tathagata a Kccipient or not ? •*217

C. Not Knowing . . « - 222

7. Leading the Order - - . - 223

8. A Following that cannot be split - - 225

Division III :

1. “ Dhannna is Best . 227

2. The Tathagata furnishes W(‘a,l *■ - 23J

3. Allaying Doubt - - - - 235

4. Speech about the Foolisli Man - - 240

5. The Talldng Tree - . - ^ 243

6. The Results of the Buddha’s Last Meal - 246

7. Veneration of the Relics •* ~ - 240

8. The Lord’s Foot - ... - 954

9. The Recluse ----- 258

10. Elation of Mind - - - . 250

11. On Not-Harming - - - - 261

12. He Dismissed without Anger - - 264

Division IV :

1. Moggallana’s Psychic Power - - 267

2. Dhamma-Discipline Unveiled - - 269

3. Intentional Ljdng - - - - 275

4. The Bodhisatta’s Investigations - - 277

5. Suicide _ _ _ . _ 280

6. Advantages of Loving-Kindness - - 286

7. Devadatta’s Births - - - - 289

8. On Amara 297

9. Arahants’ Fear - > . - 300

10. Is the Tathagata omniscient ? - - 303

Indexes 306

TEANSLATOR’S INTRODUCTION

About seventy years have passed since T. W. Rhys
Davids (RhD.) published his Questions of King Milinda
{QKM) in two volumes in the Sacred Books of the East
(Vols. XXXV, XXXVI, 1890, 1894). This was the
first translation of MilindapanJia (Miln.) into English.
It has been out of print for nearly twenty years. Pali
studies have advanced considerably since QKM. was
published, and a new translation seems called for. I
know of none other into English besides RhD.’s. There
have been two into German (parts, by E. 0. Schrader,
1905, and, complete, by Nyanatiloka, 1919i) and one
into French (Books I-III, by L. Finot, 1923). The
complete translation now presented in these two volumes
is based on Trenckner’s “ very able and accurate edition
of the text, published in 1880 ” {QKM. i. xvii) and
reprinted by the Royal Asiatic Society in 1928 with the
helpful additions of a General Index, an Index of Gathas,
and a Table of Contents. As difficulties in Miln. text
still exist, I consulted corresponding passages in the
King of Siam’s printed Siamese edition (Si.), and have
usually recorded in the footnotes the readings found
there if they appear to make better sense, verbal or
grammatical, if they show interesting or useful variations
from Trenckner’s edition, or otherwise throw light on
doubtful passages. I have not considered it part of a
translation, however, to note discrepancies in the
arrangement of passages or sections as between Miln.
and Si., curious and suggestive though these may be,
but only to record here that a number exist, including
now and again omissions and transpositions.

In preparing my translation I have used RhD.’s own
copy of Trenckner’s 1880 text, and his own copy of

^ Both, criticized by Mrs. Bhys Davids in The Milinda-QuestionS)
1930, pp. xii f., 53.

vii

VIU

translator’s introduction

QKM., in both, of which some annotations and further
references have been pencilled in by himself and by
Mrs. Rhys Davids who naturally availed herself of her
husband’s books when she was writing The Milinda-
Questions (London, 1930). This stimulating and pene-
trating study should be read in conjunction with any
translation of Milinda])anha. I have also derived some
help, but perhaps less than I had hopcvl, from a small
and rather unusual commentary named Milinda-fikd
{MilnT., P.T.S., 1961) that Dr. P. S. Jaini began to edit
after my translation was practically finished.^ I hav(!
been able to refer to it in a few footnotes ; yet it must bo.
admitted that its author comments on only a minimum
of words and, even then, though on occasion his reading
may be preferred to that of Miln., his exegesis can
seldom be called revealing. Very valuable has been a
typewritten “ Pali-English Technical Gllossary, 1. of
Epistemological words and word-meanings, 2. of Words
and word-meanings not in P.T.S. Dictionary,” compiled
by the late Nanamoli Bhikkhu and given to me by him
a few years before he died. He also assisted me with
two out-of-the-way subjects I found baffling: the phrase
dpatti sanndvimolckhd dpatti no sanndvimoklchd^ and the
compound catujdtigandha,^ though the final word on at
least the second of these topics still has to be said. But
if we waited for perfection, for a complete understanding
of what all words meant and implied at the time when
any particular Pali work was being compiled, and for
the resulting assurance and competence in rendering
them into a modern tongue, very few translations would
ever see the light of day. It is better to give the fruits
of such advances as have been made and produce a
translation that, while it will inevitably contain errors
and even mere guesses and so cannot be regarded as
more than a stop-gap and certainly not as definitive,
nevertheless will give something of the spirit and the

^ Owing to several reasons wJiicii combined to delay the completion
of this Introduction, MilnT. will appear first.

2 The phrase occurs at Miln. 159 ; see discussion below, p. xlviii.

^ Word at Miln. 254; discussed below, p. li.

translator’s introduction

meaning of the original. Naturally advance becomes
easier as more tools for our work are made available:
there are now a number of Dictionaries (Pali-English,
English-Pali, of Pali Proper Names, of Buddhist Terms
and Meanings, and so forth), and there is the Pali
Tipitaha Concordance (not yet completed), besides
valuable concordances and glossaries included in several
of the newer editions and translations issued by the
Pali T ext Society. All may be consulted with advantage.

So we of today have a rather clearer conception of
some of the meanings and some of the implications and
allusions of various technical terms than had PhD.,
thanlrs to works that have been published since his
death. This great, but more recent, literary output
bearing on the Pali Canon and its commentaries has also
enabled me to trace more of the allusions, references and
quotations, in all of which Miln. abounds, than he was
able to supply. Nevertheless I have marvelled time and
time again at the amount he managed to find even in
works such as the Kaikdvatthu which had not then been
edited, and the JdtaJca, parts of which were still being
prepared for the press and were not in print when he
was translating 3Iiln. It is no wonder that a scholar of
this calibre remains a lasting inspiration to Pali studies.

The Miln. is a long work, of Indian and not Sinhalese
origin;^ it has a wide range and covers much ground,
denoting deep erudition on the part of its compiler.
His. name is not Icnown. He draws on innumerable
canonical sources for illustration of points, opposes
apparently inconsistent canonical passages the one to
the other for the purpose of making the debates and
dilemmas lead to a clarification and a better under-
standing of the Teaching, makes use of Vinaya and
JdtaTca material,^ introduces a few Abhidhamma terms,
some non-canonical notions and terms,® and discusses a
number of the points of controversy also brought

1 See B. C. La-w, A Hist, of Pali Lit., 1933, vol. ii, p. 353 ff.

® Yin. at e.g., Miln. 158, 170, 190, 192, 211 f. ; Ja. at e.g., Miln.
113, 172, 200 ff., 219 ff.

® See below, p. xxxix If.

translator’s introduction

forward in tlie Kathdvatthu} Besides numerous
“ hidden ” references to the Pah Canon in phrasing and
allusions which appear to be introduced casually into
the text and ascribed by it to no specific work or speaker,
the compiler also refers to many canonical works and
Suttas and personages by name, obviously using them as
sources.

On the reverse side, the Vism. and some of the com-
mentaries have drawn on the Miln. Where I have
known them I have shown all correspondences in tluj
footnotes, but some allusions and “ quotations ” still
defy the sternest attempts to trace them. If tlui
following Tables of I. Canonical Passages,® II. Vism. and
Commentarial Passages® are studied in conjunction with
RhD.’s valuable lists of the passages he traced and those
he failed to trace, given in his Introduction to QKM.
vol. i, it will be possible, by a process of ehmination, to
determine which passages are still untraced.

Plis lists comprise^ {a) Pah texts Miln. refers to
silently, (b) Pah books it refers to by name — and by this
canonical books are meant, (c) passages from the Pitakas
it quotes without naming the book they come from. Of
his 316 entries, he marked 88 as “ untraced.” I have
been able to find some of these, as shown in the following
Tables. The nmnber of ia) “ silent ” references is so
great that to collect them in a list would hardly justify
the time that would have to be expended. Here too
where, with the help of RhD.’s Tables or otherwise, I
have known the reference or allusion, I have recorded
it in the footnotes. Other allusions no doubt have
escaped me, and I lay no claim to completeness in my
findings.

^ See QKM, ii. Intr. p. xx ff. for a discussion of some of the
questions common to Miln. and Kvu. I have found at least
sixteen; references are given in the footnotes to my translation.

2 See just below. ^ See below, Intr. p. xx.

^ See also B. C. Law, A Hist, of Pali Lit., vol. ii, p. 369 f., and
B. W. Burlingame in H.O.S. 28, p. 60: Eeferences to Dhammapada
Commentary Stories in Milindapanha iv and vi,” and his synoptical
table, p. 61.

translator’s introduction

In supplement to EhD.’s Tables, I now give another,
in two parts, corresponding in subject to (6) and (c)
mentioned above :

TABLE 1

(b) Miln. Title

p. 20 Sainacitta-pariyayca
]). 150 Kliaiidha-paritta^
p. 151 Angiilimala-paritta^
p. 371 Kummupama-sutta
p. 377 Sacca-saiiiyutta
p. 403 Cullanarada-jataka
p. 403 (Saihyutta)

Reference
A. I 64

Vm, ii. 109; also at A. ii. 72
M. ii, 103.

S. i. 7; (f S. iv, 179
S. V, 418
Jd, No. 477
Cf S, V. 414

Miln.

Attributed to

Reference

p. 37

B.2

A. i. 148, 149

p. 138

You^

Cf. Ud. 35, Vin. iii. 158, A. iii. 168

p. 138

You

Episode at S. v. 13

p. 142

A. i. 276

p. 154

You

Cf. A. iv. 399

p. 154

You

Episode at iS. i. 113 f.

p. 159

D. iii. 76

p. 160

You

Cf. D. iii, 172

p.160

You

Cf. Vin. ii. 99 (as noticed at
QKM. I. 227, n.)

p. 164

You

Episode at A. iv. 128-135

p. 170

Baripiitta

D. iii. 217

p. 181

Cf A. ii. 238

p. 194

Vin. iii. 82

p. 215

Iti. p. 101

p. 217

S. ii. 105

p. 219

D. iii. 166

p. 221

It was said

Untraced in these words, but cf.
M. ii. 47, etc.

p. 232

You

Untraced, but cf Vin. i. 5

p. 367

Jd. ii. 294

p. 386

Subhuti

Ajp. i. p. 67

p. 392

A. iv. Ill

p. 395

Maha-Kassapa

Thag. 1054-1056

p. 396

Sariputta

Thag. 987

p. 411

Sariputta

Budv. II. 195, but not there
ascribed to B.

^ These are not books ” of course, but two of the protective
spells known to the Pali Canon.

^ Bhagavan.

^ Nagasena.

translator’s introduction

xii

As will be seen, I have been able to complete the
seven sources under (b) which, out of a total of about
fifty-four entries imder this lieading, were all that
remained untraced by RhD. ; and under (c) I have been
able to add a number of references or correspondences
that he did not find. There remain here, however,
approximately sixty refenmces still untraced.

Of these, some mystery appears to surround nearly
all the utterances, especially the verses, attributed by
Miln. to a number of Elders. I’liese are distributed
throughout the work, though tending to occur most
frequently in the final Book. Mrs. lihys Davids, in
Psalms of the Brethren, p. 424, has drawn attention to
this puzzle of “ extra-canonical Thera- verses in the
Milinda, comprising fourteen by Sariputta, two by
Pindola-Bharadvaja, two by Subhuti, one by Moggallana
the Great, three by Anuruddha, one by Upali, three by
Rahula, one by Vangisa, one by Cula-Panthaka, one by
Mogharajan, and five by Upasena-Vanganta-putta. . . .
They are all quoted by the author (of Miln.) as bearing
precisely as much, or as little, authority as those other
verses, which he quotes, on five occasions, from the
Theragdthd. . . . But the source or sources from which
they are drawn remains one of the many problems
obscuring the history of Pali literature.”

Though practically all these tlurty-four verses to
which Mrs. Rhys Davids has referred are still untraced,
we are now in a position to offer the following remarks
on some of them: (1) Of the total of nineteen prose and
verse utterances ascribed to Sariputta in Miln., I have
been able to trace but two sources in addition to the
two noted by Rhys Davids: the verse at Miln. 396 is
taken from Thag. 987, and the prose passage at Miln. 1 70
comes from the Sangiti Suttanta {jD. iii. 217) which is
supposed to have been first uttered by this Thera. It
can now be added also that the verse ascribed to Sariputta
at Miln. 410 is attributed to the Buddha on its occurrence
at DhA. i. 146. But where and when did he speak it ?
It occurs also at MA. ii. 387. And the verse ascribed to
Sariputta at Miln. 411 appears at both Budv. II. 196

translator’s introduction xiii

and Jd. i. 28 (which mentions Budv. by name), though
in neither of these places is it assigned to Sariputta.
The result up to date is that of the nineteen utterances
that Miln. ascribes to Sariputta two are assigned to him
elsewhere also ; and elsewhere two are ascribed to other
speakers. With the sources or parallels of fifteen of his
Miln. utterances still not found, no particularly fixed
state of affairs can be said to have existed.

Varying success has attended my efforts to trace the
sources of the verses Miln. ascribes to other Theras:
(2) The three verses attributed to Subhuti at Miln.
386-387 are also ascribed to him at Ap. i. 67 (ver. 6, 6, 7) ;
the last verse occurs also at DhA. iv. 173, slightly
differently worded; his verse at Miln. 391 is not yet
found elsewhere. (3) Anuruddha’s three verses {Miln.
376, 405, 407) are still untraced, though that on p. 376
might be compared with Pv. p. 28 (ver. 72, 73) and Ap.
ii. 444 (ver. 5, 6). Of Rahula’s three verses {Miln. 372,
376, 413) that at p. 413 has affinities with Ap. i. 42
(ver. 76) though there it is ascribed not to Rahula but
to Upali. (5) The first two of Upasena Vangantaputta’s
three lines at Miln. 395 are assigned to him also at
Thag. 580, but the third line remains untraced. His
verse at Miln. 371 was traced by RhD. to Thag. 577.
As his verse at Mih,. 393 and his two separated though
kindred ones at Miln. 394 have not been found elsewhere,
his verse-tradition gives the impression of more insta-
bility than stability. None of the verses attributed to
the other six Theras mentioned by Mrs. Rhys Davids has
been traced.

In addition to the puzzle of these extra-canonical
Thera-verses, there is the puzzle of the extra-canonical
verses of the extra-canonical lay-woman follower, Cula-
Subhadda. She has a verse assigned to her at Miln. 383
and another at Miln. 387, two at AA. iii. 35, and seven
at BhA. iii. 467-468. All consist of two lines except
the one at Miln. 383 which has four; and all end with
the refrain tadisa samand mama, “ such are my recluses.”
No parallel has yet been found to her verse at Miln.
383, to her second one at AA. iii. 35, or to her fifth, sixdh

XU'

translator’s introduction

and seventh at DhA. iii. 4G7-468d Only that at Miln.
387 = DhA. iii. 468, fourth verse, and that at DhA.
iii. 467, first verse = AA. iii. 35, first verse. This
results in the printed total of eleven verses (in P.T.S.
edns.) being reduced to the actual number of nine that
at present we know of as biiing attriliuted to the devout
lay-woman who greatly preferred the Buddha’s monks to
the unclothed ascetics her husband had been in the
habit of supporting. .For the time laung it must be left
an open question wliethcr or not tliere exist elsewhere
other verses ascribed to her, or wlujther her total never
exceeded the nine we have been able to collect. These
certainly constitute something of a literary curiosity,
both because they are nowhere set out in full in one work
but appear in three different ones, and because in these
different works the verses are so arranged as to present
one correspondence between a semi- or post-canonical
work and a Commentary, and one further correspondence
between this same Commentary and another.

And this is not all. An added complication arises if
her verses are placed beside those attributed to the Therl
Rohini in Th%g. (271-290). Eleven of Rohinfs verses
also end with one refrain; tena me samand piyd, “ there-
fore are recluses dear to me,” which is not such a far
cry from the note on which ends Cula-Subhadda’s verses.
Even more remarkable is it that two of Rohini’s verses
(Thig. 277, 278) are so nearly identical with the second
and third of Cula-Subhadda’s as given at DhA. iii. 467,
468, that there is virtually only a half-line with any
real discrepancy in wording though not in sentiment.®
Cu}a-Subhadda’s name does not appear to be known in
the Nikayas at all, even in the Etad Aggas. But, of
a certain post-canonical importance, it occurs in Miln.
(p. 350 as well as pp. 383, 387), in Vism. (p. 390), Jd.
(i. 93), and in AfA. (p. 97) besides in the two Commen-
taries already mentioned .

^ Her second and third DliA. verses are considered just below.

^ Kohini at TMg. 278: punnd suhhdna dJiammmam; and Cula-
Subhadda at DhA. iii. 468: punnd suddJiehi dhammelii; but see
TMg A, 218; punna suhkehi dhammehi.

translator’s introduction

The unsolved puzzle of these extra-canonical verses
raises again the question that has been put so often in
the course of Pah studies: Is hterature lost ? If so,
then we may ask further whether these Miln. verses are
but one more pointer in this direction, whether they be
attributed to Elders or the lay- woman follower ? Or, on
the other hand, are we looking in the wrong place for
them ? Perhaps, for example, we should be looking not
in the Pali Canon but in the Sarvastivada Canon.
Again, we may ask whether these unidentified verses
were composed by the compiler of Miln. himself and
ascribed by him to Theras or a devout lay-woman to
assure them an authority they might have lacked
otherwise ? Or did he so assign them owing to some
lapse of memory ?

There are at least two reasons why I think an affirma-
tive answer to these last two questions should not be
considered. In the first place, we may call to mind the
quite remarkable array of untraced passages in the
Nettippaharana, especially from about p. 176 onwards,
none of which has been found yet in the Pali Canon, ^
though all give the appearance of being canonical.

Secondly, the Milinda-tikd, though it does not quote
all the verses found in Trenckner’s version of the
MilindapanJia, yet ascribes, in its Gathasarupaih section,
several of those it does quote to the same sources as
does Miln., thus showing no break with the latter’s
tradition.® For example, there are two verses which
both Miln. (pp. 95, 242) and MilnT. say were uttered by
Sariputta, but neither of them so far is traced. There
is also the problem of the verses which are introduced by
the phrase hhavatlha, a form of introduction to “ quota-
tions, real or pretended ” which, according to Trenckner
(Intr., p. vii), is found in no Pali writing other than Miln.
The Tika comphcates this problem, ’^ile it introduces
a number of verses by using bhavoMha, it sometimes
differs from Milm,. as to the speakers of these bhavatiha-

^ Hardy, in his 1902 edn. of Netli, has given sources for the
passages he traced.

* See MilnT., Intr. p. x ff. for a discussion of the Gathasarupam.

XVI

translator’s introduction

verses, if indeed it notices them at all. For example,
Miln. has two of these verses on p. 92 and four on p. 93,
all appearing to have been spoken by the King. The
Tika reproduces these (p. 65) but without making any
suggestion of their authorship or stating by whom, in
Miln. they were recited. Much the same might be said
of the two beautiful sets of verses in the Anumanapariha
{Miln. 342-343 and 346-347 ; MilnT. 58 ff.). The first
of these two sets is introduced in both these works by
the word hhavatilia, and in Miln. appears to have been
spoken by Nagasona. It is impossible to tell whether
the Tika considers the second set of verses to be hhavaMha
ones, as they run on directly from the first set. Miln.
does not use this word to introduce them; again they
appear to have been spoken by Nagasena. 1 have no
solution to offer, except to say I think it doubtful
whether the compiler of Miln. was the author of this
type of verse.

We know, or we think we know, that at some time
more Pali canonical literature existed than has come
down to us. We know too that some of the Suttas had
alternative titles.^ If we knew what all of these were
we might the more easily find the source for at least a
few of the hitherto untraced quotations. What, for
example, is the Dhammatadhamma-pariyaya (Miln.
193) ? Is it a Sutta that has not survived ? Or an
alternative title for one that has survived ? Or is it a
part of a Sutta — a section-title, as it were, for example
oftheMahapadanaSuttanta §§17-30 ? These paragraphs
deal with what is dhammatd for all Bodhisattas and their
mothers at the time of their nativity; and the Commen-
tary (DA. 428 ff.) discusses the “ five great investiga-
tions ” a Bodhisatta has to make. As the “ eight great
investigations,” these form the topic of a dilemma at
Miln. 193, one “ horn ” of which is the quotation there
attributed to the Dhammatadhammapariyaya, the Edng

^ Some are given at MLS. i, Intr., p. xvi. To these may be added
Therapahhasutta, the alternative title for Sariputtasutta (Sn.
955-975), as explained at SoiA. 569 f.; this alternative name occurs
at MA. a 246.

translator’s introduction

xvu

alleging that lie is quoting words that had been uttered
by the Bhagavan. Some correspondence is thus visible
between this dilemma and this section of the Mahapadana
Suttanta where in fourteen of its paragraphs the word
dliammata is used as though these might have been
known as the Dhammatadhammapariyaya. Unfortu-
nately I have not been able to find the alleged “ quota-
tion ” in these paragraphs, so my remarks on this whole
comphcated question must be regarded as extremely
tentative. A further question is why eight great
investigations are spoken of in Miln. and only five in the
Commentaries.

Whether Dhammatadhammapariyaya is or is not a
name that once denoted some Sutta or portion of a
Sutta, other Suttas seem to be referred to in Miln. but
without receiving a title. For example, at Miln. 119
two rather similar passages are cited as having been
“ said in a Sutta ” ; obviously the same one is meant.
Though these passages are untraced so far to any Pali
Sutta, they are so truly canonical in flavour as to suggest
that the compiler either had some definite source in
mind even if he had temporarily forgotten its name, or
had thought this so well known as to make it superfluous
to mention it. This mode of reference should not be
confused with still another mode. Here the impression
is created that a number of canonical passages of
similar sentiment are condensed into one general state-
ment which is then quoted by the King or Nagasena.
This would account for the source of the “ quotation ”
not having come to fight; for, in fact, no precise source
may exist.

I have hinted earlier at another possibility, and one
which is not to be ignored, for finding the sotirces of
quotations so far untraced. This is that the compiler
of Mih,., though he drew so extensively from the Pali
Pitakas, may not have been altogether rmacquainted
with Sarvastivadin literature, and that this is where
some at any rate of the untraced prose and verse passages
may be found eventually. There is some internal
support for this suggestion. For example, at Miln.

translator’s introduction

xviii

268, 271 Nagasena uses a tenet of Sarvastivadin teaching
when he assures the Bang that neither akasa nor nibbana
is born of cause, kamma or chemical change. This is a
tenet according to which akasa as well as nibbana is
asamskrta, imconstructed, unstructured or unconipoun-
ded, whereas in Theravada teaching nibbana alone
occupies this category.^

Another point in connection with untraccd passages
has been put forward before now. It is that there was,
perhaps from early days, a stock, a common fund of
verses floating about from which an author or compiler
drew for his use as occasion seemed to him to demand.
Such a fund might account for the slight variations in
wording that sometimes exist in the different occurrences
of otherwise similar verses. And here too compilers, in
their ascriptions of the authorship of one and the same
verse, might vary from one another for reasons presum-
ably best known to themselves. Such variations would
be perfectly possible if there was no fixed and unalterable
tradition that such and such a verse actually had been
uttered by such and such a person. Examples of such
possibly “ floating ” and traditionally unascribed verses
may be found perhaps in the three “ ascriptions ” of the
S. verse, quoted at Miln. 409: to the Bhagavan, to
Somamitta and to Vimala; and some of the verses
referred to above and ascribed to Sariputta, Eahula,
Subhuti (last verse, Miln. 387) and Anuruddha {Miln.
376) also point in this direction, as do the two verses that
are common to Rohinl and Cula-Subhadda.

There is too the somewhat different but still analogous
question of whether, and if so how much, the Vism. and
the Commentaries were taking Miln. itself as their
point of reference and their authority, thus at the same
time adding to the prestige it has enj oyed uninterruptedly
in Buddhist coimtries since its inception. In this
connection we can add an interesting piece of informa-
tion, noticed and discussed by Dr. Jaini in the Introduc-

^ For the Sarvastivadin teaching on akasa being asamskrta, see
Lainotte, Hist., p. 675. See also below, p. xlii, on “ innovations.”

translator’s introduction

XIX

tion to Ms edition of MilnT. (p. xii). TMs is to the
effect that since the Ven. Buddhaghosa is mentioned
twice in tMs Tika and spoken of as the author of Miln.’s
five opening verses, a tradition was in existence that he
had played an active part ia revising and even recasting
this work. At all events he seems to have been very
well acquainted with it, for the Vism. and some of the
Commentaries quote a certain number of prose and
verse passages found in it.’- When they do so, thus
appearing to take it as their source, they may mention
it by name, or they may speak of Nagasena or the King
or both, or they may say that the passage they are citing
occurs “ in a Sutta.” For example, AA. i. 93 thus
quotes a passage traced by later editors to Miln. 133;
and Asl. 108 quotes another passage that may be found
at Miln. 60.

It is Likewise true that the Vism. and some of the Pali
Commentaries occasionally contain verses found also in
Miln., birt do not give it as their source (see Miln. 74,
370, 410 in my Table II below) ; and sometimes there are
variations in wording. If, in such cases, Miln. itself
had not been taken as an original but silent authority,
it would almost look as if such verses either belonged to
a common stock that perhaps never was committed to
writing, or were derived from some other, and more
definite, source not now available or not in full, such as
the Poranas to whom Si. ascribes the verse at Miln. 22,
and Vism. a verse that occurs there on p. 270. But on
the appearance of this same verse at Miln. 369 it is not
there attributed to the Poranas but to the Elders who
were the recensionists of Dhamma, thera dhammasan-
gdliaha,^ those who, according to the Oandliavamsa.^
“ took part in the three Councils, but with the exception
of Mahakaccayana.”

The following Table gives a number of correspondences
between prose and verse passages in Miln. on the one

^ See Table II just below.

2 The second word occurs without them at VvA. 3, 169.

^ JPTS, 1886, p. 58 £; see also E. W. Adikaram, Early Hist, of
Buddhism in Ceylon, 1946, p. 16 ff., and Appendix II A and II B.

TRANSLATOR S INTRODUCTION

hand and Vism. and the Pali Commentaries on the
other:

TABLE II

Miln,

p. 34 prose

pp. 34-35 ,,

p. 37

p. 00

p. 02

pp. 62-03 „

p. 74 verse

p. 87 prose

p. 102

p. 106

p. 133 ,,

pp. 168-169 „

pp. 236-239 „

p. 300 „

p. 369 verso
p. 370
p. 387 (1)
p. 387 (2)
p. 410

Vism, and Qomys,

A A, iv. 56 (no source given)

Asl. 119 IT. (mentions Nagasena)

MA, i. 82-83, AA, ii. 62, Asl. 121 (source not
given ; abbreviated)

Asl, 108 (quotes as a Sutta, using word
wahdrdja)

Asl. 112 (quotation, said by tlie thera,”
otherwise no source given)

Asl. 114 (refers to Nagasena)

Vism. 196, Kh 2 )A. 46 (no source given)

Vism. 438, MA. ii. 344, SA. ii. 294, Asl. 142
(ascribed to Nagasena)

SA. ii, 99 {Miln. given as source), AA. i. 59
(mentions Milinda and Nagasena)

SA. ii. 99, AA. i. 59 (ending quotations from
Miln. 102)

AA. i. 93 (quotes this passage calling it a
Sutta)

DA. 276-276, MA. iii. 369, SnA. 452 (all refer
to Milinda and Nagasena and give a version
of the episode that is both shortened and
elaborated)

DA. 900 ft’, (refers to Milinda and Nagasena
by name)

AA. iii. 317, VhhA. 408 (no source given)
Vis7n. 270 (ascribed to Poranas)

Vis7n. 42 (no source given)

Cf. DhA. iv. 173 (no source given)

DhA. iii. 468 (no source given)

DhA. i, 146 (ascribed to Bhagavan, no source
given); cf. MA. ii. 387

It will be noticed that tbe Asl. references are to passages
in Miln. Books I-III, and the DhA. references are to
Books IV and VI.

I think there are probably more correspondences than
those given in this Table. Moreover, it ignores the few
similes found, besides in Miln., also in Vism. and Asl.,
but I have included in the footnotes references to those
I have traced. Everything shows that the Ven. Buddha-

translator’s introduction

XXI

ghosa was familiar with Miln., which may have been
compiled, in India or Kashmir, some 300-400 years
before he came to Ceylon. In distinction to his own
work, the Visuddhimagga, which “ sets out detailed
practical instructions for developing purification,”^ the
basis, the approach and the appeal of the Milindapanha
are on an intellectual and not a meditational plane. Its
avowed aim is to dissipate occasions for doubts (p. 1)
that may arise from the apparent inconsistency of
various canonical or other statements, and to resolve
these inconsistencies and these doubts so that future
generations may be in possession of the true answers to
such perplexing dilemmas, and further contention about
them be avoided {Miln. 95). It is a remarkable thing
that a compiler at the end of the Early or Classical
period of Pah hterature faced these difl&culties with
courage, clear-sightedness and intelHgenee. He must
either have recorded conversations that had actually
taken place, or were beheved to have taken place
between the determined and extremely acute and able
King (who was probably a Creek Bactrian or, better, a
Bactrian Greek, yavana, yona) and the equally able monk
Nagasena; or else he must have thought out the con-
versations himself, collecting and adding to them down
the years, perhaps with the aid of colleagues and pupils,
and then making them the substance, core and pivot of
the comprehensive work he and/or his successors finally
compiled. It is not necessary to think of Milindapanha
as a unified product of no more than one author. If for
no other reason, the terse style of the earlier part of
the work, in such striking contrast to the developed
literary skill characterising the later, helps to support
this hypothesis.

Nor is it necessary to bebeve that Milindapanha dates
from Milinda’s own times. S. Dutt thinks it was
composed “ probably much later,”* and A. L. Basham
speaks of it as “ probably of the first century a.d.”® or

^ Sajiamoli Bhikkliu, Ppn. Intr., p. ix.

2 The Buddha and Five After-Centuries, London, 1957, p. 165.

* The Wonder that was India, London, 1954, p. 227.

XXll

translator’s introduction

as “ around the beginning of the Christian era.’’^ At
least it must have been compiled before tlie Ven.
Buddhaghosa came to Ceylon, either in whole or in
part, and after the Canon had been settled into the
Jataka (mentioned first), theDlgha,Majjhima, Sariiyutta,
Anguttara and Khuddaka (Nikayas) . For the repeaters,
hhanalcas, of these Collections are included among tlu*.
people said by Nagasena to live in the Lord’s City
of Dhamma, dliammanagam {Miln. 341-342). E. W.
Adikaram remarks on“ the strangeness of the inclusion
in this list of the Khuddakabhanakas to whom, as far
as he is aware, there is no reference in any Commentary.
I have found none either. He comes to the conclusion,
on the basis of this Mih. passage, that the bhdnaJiafi
” arose in India and not in Ceylon.”

King Milmda was known as Menander to a number of

classical Greek historians, and was a real person.

Though his dates have not been settled with any

certainty, modern authorities place him in the 2nd

century b.c. Vincent Smith® gives Ids regnal years as

about 160-140 B.O.; Lamotte* as about 163-150 b.c.;

Narain® as approximately 155-130 B.c.; A. von

Gutschmid® as 125-95 B.c.; while Eapson, accepting

Gutschmid’s date of 175 B.c. for Eucratides’s accession,"

says “ Menander and Eucratides were almost certainly

contemporary.”® A. L. Basham® silently comments on

this lack of accurate dating by assigning Menander to
_______

® Early Hist, of Buddhism in Ceylon, p. 26. On the portions of
the Collections a bhay,aka should know, see W. Eahula, Hist, of
Buddhism in Ceylon, p. 294 f. He does not mention Khuddaka-
bhanakas.

® Oxford Hist, of India, 2nd edn., 1923, p. 124.

® Hist., p. 414.

® The Indo-Greehs, Oxford, 1957, p. 181. I am greatly indebted
to Dr. K. N. Jayatilleke for bringing this book to my notice.

® Geschichte Irons, Tlibingen, 1888, p. 104.

’ CHI. i, p. 446.

® Ibid., p. 651, 699. Narain holds that Menander “ started his
royal career almost immediately after the death of Eucratides I ”
{Indo-Greehs, p. 76).

® Wonder that was hidia, p. 221.

translator’s introduction

XXlll

“ at least two centuries earlier than the Periplus of the
Erythraean Sea, a Greek text of the end of the 1st
Century a.d.”

Milinda, who as Menander, caught the attention of the
ancient Greek historians, is hut seldom mentioned in
Pali works other than the MiUndapanha. There is,
however, an interesting passage in the Jkm., a work
written in Pali, probably in Thailand, by a Thai Elder
in 1616 A.C., which says “Milinda was at^ Sagala^ in
India when Kutakannatissa was reigning in Anurad-
hapura.”® The latter’s regnal years are given as
16/17-38/39 A.c.^ It is true that Reginald le May,
frequently referring to Jlcm. in his Buddhist Art in Siam,
speaks of it as “ reputable ” and as a “ reliable history.”®
But in view of the authorities cited above, we cannot
place Menander so late as Kutakannatissa. This King
happened to come to the throne 500 years after the
parinibbdna (reckoned as taldng place in 483 b.c.), and
Jhm. is clearly basing its date for Mihnda on a passage
found at 3Iiln. p. 3 and is moreover taking this in a
literal sense. In this passage the Bhagavan is recorded
as stating that 500 years after his parinibbdna “ these
two ” {i.e. Milinda and Nagasena) would be born. If
this passage is taken literally it is easy to see that the
dating thus assigned to Milinda would also have to
agree with the dates of whatever king of Anuradhapura
came to the throne, or was reigning at the time Milinda
began to govern the North Indian provinces he inherited
or annexed. This was the pious King Kutakannatissa.
He was probably born about 44 B.c.,® that is 500 b.e.

^ N.B. — Not “ reigning at probably Sagala was not bis capital;
see Miln. 1, Milinda came to Nagasena (wbo was in Sagala).

® Perhaps, but with caution, to be identified with the modern
Sialkot. See A. K. Narain, Indo-GreeJcs, Appx. I.

3 Jhm. (PTS. edn.), p. 62; 1908 Thai edn., p. 88.

^ Epigraphia Zeyjanica (1928), III. 1, p. 7; DPPN.; E. W.
Adikaram, Ea/rly Hist, of Buddhism in Geylon, Appx. Ill ; W. Rahula,
Hid. of Buddhism in Geylon, p. 309.

® Buddhist Art in Siam, Cambridge, 1938, pp. 11, 53.

« In a letter to me Dhanit Yupho (Dir. -Gen. of the Fine Arts
Dept., Bangkok) says: “ The Early Hist, of Geylon gives the date

XXIV

translator’s introduction

(Buddhist Era) which, would not be incompatible with
his coming to the throne in 16/17 A.c. and his death in
38/39 A.c. at the age of 82. Nevertheless, not only do
we have no corroborative evidence that Kutakannatissa
and Menander were contemporaries, but it would seem
highly probable that they were not. For if Kutakan-
natissa’s dates are right (and there seems no reason to
doubt them provided the date of the parinihhdna is
right), then by that time the Indo-Greck or Bactrian
power in India had come to an end, while under
Menander it showed no signs of collapse and indeed was
at its height. Once again we have to remember that
500, and hence the 600 years of which Miln. 3 speaks, is
usually merely a conventional way of alluding to a long
but indeterminate period of time to which no exactitude
should be attached.

For a thorough discussion, based on much carefully
sifted evidence, of Menander’s times, contemporaries,
territories and conquests, and for a description of the
distribution, character and amount of the rich record of
his coins found at various sites up to date, and for other
matters concerning this King, the reader is recommended
A. K. Narain’s excellent book The Indo-GreeJcs.^ This
author says : “ It is likely that it was the unsettled
con(Ktions of the time that produced a man of remarkable
ability, who was destined to become the most famous
of the Yavana kings in India; he was Menander, the
Milinda of Indian tradition . . . (who perhaps) had
some connections with Demetrius II and his family”®.
Kapson, followed by Narain, thought the lady Agatho-
cleia might have been his queen.®

To convey some idea of Menander’s territories, I will
now give a brief abstract from Narain:^ “ The recent
publication of the Mir Zakah Treasure confirms the rule

of this King’s birth as 44 b.c., and The Hist, of Ceylon for Schools
by L. E. Blaze as 42 b.c.”

^ Oxford, 1967. * Ibid., p. 74 f. ® CHI. i, p. 552.

* Indo-Greehs, p. 75 ff. His territories and other interesting
matters are also discussed in CHI. i, p. 651 ; Basham, Wonder that
ms India, p. 58 ff.; Lamotte, Hist., p. 414 ff.

translator’s introduction

XXV

of Menander in Gliazrd and adjoining areas of the Kabul
valley in the north; the coins in that treasure . . . are
521 of Menander. Menander, who was born in Alasanda
{Miln. 82) is called a Icing of Bactria by Plutarch, and
Apollodorus regards him as a Bactrian Greek Idng; it is
hardly likely that the Western classical sources would
have referred to Menander thus had he not ruled over at
least the Paropamisadae in the west. And now the
discovery of an Attic tetradrachm of Menander sets
speculation at rest; he must have reigned over the
Kabul region and may also have made some encroach-
ments north of the Hindu Kush.

“ With the Paropamisadae in his possession Menander
may have advanced east and south to supplant the rule
of Euoratides in Gandhara, Arachosia and Seistan. But
there is hardly any evidence that he occupied the two
latter regions. ... It is possible, however, that some
parts of northern and eastern Arachosia . . . were
included in the kingdom of Menander.

“ Menander’s occupation of Gandhara, with its two
great centres Puskalavatl and Taxila, is amply proved
by the numerous finds of his coins . . . Menander’s . . .
greatness hes in the fact that he extended the Indo-Greek
kingdom beyond Gandhara.

“ In the north he occupied Hazara and the Swat
valley. . . . And now, with the discovery of the Bajaur
casket inscription of the reign of Menander, it is quite
certain that the Swat valley was included within his
kingdom. . . .

“ Since he was in possession of Taxila the command of
Menander may have been obeyed in the Sind-Sagar
Doab, ‘which had belonged to the old Taxilan kingdom
and extended right across the western Pan jab as far as
the Panjnad’. . . .

“ The evidence of Menander’s possession of the
Madra country sought in the Milindapanha is weak.
Even if Sagala proves to be Sialkot it does not seem to
have been Menander’s capital, for the Milindapanha
states (p. 1) that Milinda repaired to Sagala to meet
Nagasena, just as the Ganges river goes down to the sea.”

XXVI

TRANSLATOR S INTRODUCTION

Bang Milinda must have been a man of immense
vitality; his prowess in the field of battle was well
matched by his philosophical aptitude, his inquiring turn
of mind, his erudition, and the felicitous manner in
which he put his questions until he received an answer
that satisfied him. He never sought to overthrow the
monk Nagasena in debate; his was purely a quest for
wisdom and knowledge, and he asked his questions only
from a genuine desire to learn the answers and straighten
out matters that puzzled hhn with the help of the monk
he came so greatly to admire. It is not known why or
how he became interested in the Buddha’s Teachings,
even perhaps a Buddhist.^ We can only say that if he
were indeed the man responsible for the questions and
the dilemmas and who probed so deeply for convincing
answers, then his grasp of the range of the Teaching and
his understanding of its purpose and meaning were, for
a layman, extraordinarily comprehensive, the more
especially if he had not been reared in the ways of thought
ini^genous to the Indian population of the Panjab.
The Greeks however appear to have come under their
influence, 2 the absorbent power of Indian thought being
hard to withstand.

Whether the monk Nagasena ever in fact had any
real existence is a problem to be approached with
caution. The Chinese version of the Milindapanha^
gives Kashmir as his birthplace — ^Kashmir which was the
chief centre of Sarvastivadin activity^ — ^wliile the Pali
gives Kajangala {Miln. 8), a market-town on the
eastern borders of the Middle Country.® Nagasena is
shown as astute and able, a ready talker of vast learning
and with an immense fund of similes at his command,

^ See Miln, 88 and 419 (thougli the iatter passage may be spurious),
and below, p. xxx. See also discussion by Narain, Indo-Greeks,
p. 97 f,

2 Basham, Wonder that was India, p. 59.

2 See below, p. xxx £.

^ The Ahhidhamma Literature of the Sarvdstivddins, by Takakusu,
JPTS. 19044905, p. 67 ff.

® Vin. i. 197.

translator’s introduction

xxvn

“ competent to converse with the King ” and allay his
doubts. He also performed, as it is recorded, the
seemingly incredible feat of mastering the whole of the
Abhidhamma-pitaka after only one exposition of it by
Eohana, his preceptor [Miln. 12). Yet, does Nagasena’s
name occur in any other contemporary work ? By the
time of the Jhm., however, and perhaps earlier, at least
one legend had become attached to it. This tells how
his strong desire to make an image, patimd, of the
Conquei’or which at a future date would Ulumine the
dynasties of Kamboja, Arimaddana and Siam^ resulted
in the formation, with the assistance of supernormal
power, of the famous Emerald Buddha, still a centre of
■ veneration and devotion in Indo-Cbina. This legend
survives in the Sdsanavamsa^ (1861 a.c.).

Turning to Nagasena’s teachers, neither the name of
Eohana, his preceptor, nor that of his later teacher,
Dhammaraldchita, appears to occur elsewhere in Pali
literature, except that the JJcm. says that when this
latter Elder was living in the Asokarama near Pupphavatl
(Pataliputta) ISTagasena was a pupil of his.® Again,
though the Assagutta under whom Nagasena also studied
appears in some of the Commentaries,^ he does so only as
an example of a halydnamitta. The virtual restriction
to Miln. of so many potentially important figures does
not tend to place them in an authentic historical setting.
On the other hand, the King definitely needed an
interlocutor to whom he could express his perplexities
so as to have them solved; and no doubt it would have
been more satisfactory to have had one instructor only,
rather than several. He does in fact sometimes say to
Nagasena: “ When you said earlier,” thus bringing a
certain- continuity into the debates. But then, why
does he often use the plural in addressing him, tumhe
bhamtha ? This can hardly be regarded as an honorific,

^ Jkm. 99 f.: Kambojarimaddana-Syamavamsa. Kamboja is
well known in Pali literature, see DPPN. Arimaddana is Pagan
in Burma; and Syama is almost certainly Siam (Thailand).

2 P. 60. ® Jhii. 99.

* DA. 779, AA.i. 48, VbhA. 272.

TRANSLATOR S INTRODUCTION

xxviii

as lie also addresses Mm in the singular: tvam pana
patisandahissasi (“ but will you be reborn ?”) and yam
pan’ etain hrusi (“ when you spoke thus ”) {Miln. 48, 49).
Does the use of the plural therefore signify that Milinda
is addressing Nagasena and an unspecified number of
surrounding monks — he sometimes lauds him as ganivara-
pavara (e.g., Miln. 170, 328), ganin meaning one who has
a large concourse of followers — or does it contain a
covert reference to unseen members of Nagascna’s
school of thought ? On the King’s first approaching
him he is said to be seated together with 80,000 monks
{Miln. 23), but later the King says he wants to consult
Nagasena in private with no third person present
{Miln. 91). This is at the beginning of the section
known as the Dilemmas, but whether this compact held
good throughout the discussions of all the dilemmas
propounded by the King it seems impossible to say.

A kind of guide to the contents of Miln. occurs at
Miln. 2. Here it is said that the work is divided or
classified in a sixfold way:^ Former History, Milinda’s
Questions, Questions on Distinguishing Marks, Questions
that are Dilemmas, a Question of Inference, and Questions
on Talk of Similes. We may look at these in a little
more detail.

(1) Former History, pubbayoga, is also, at Miln. 24,
that is, at the end of this section, called Secular Talk,
hahirahathd. “ Milinda’s Questions ” are divided into
two sections: (2) Questions on Distinguishing Marks,
laJcJchanapanha, and (3) Questions on the Cutting Off of
Perplexity, vimatiGchedunapanha. (4) the Dilemmas,
MendakapanJia, are likewise said at Miln. 2 to consist of
two sections: The Great Division and Questions on
TaDc about Yogins, Mahdvagga yogihathdpanha. TMs is
curious, since notMng in the text as it has come down to
us is called by either of these names. Nor does what at
Miln. 362 is termed Division IX immediately follow the

^ Winternitz, Hist. Ind. Lit. (1933), ii. 178, n. 1 regards this passage
as spurious.

translator’s introduction

XXIX

first eight Divisions, which are those devoted to the
Dilemmas. These eight Divisions run from Miln.
90-328, and each concludes in a similar way; “ The First
Division ” down to “ The Eighth Division.” After
Division VIII comes (5) “ A Question of Inference,”
anmndnapanha {Miln. 329-347). Here only one question
is asked. The answer, developed at great length and
with supreme accomplishment, occupies the whole of the
remainder of the Division. And then, strangely, from
Miln. 348-362 is inserted what is called the Ninth
Division. It ends with the words: navamo vaggo
mendakapanho samatto, “ the Ninth Division; concluded
are the Questions that are Dilemmas.” Yet it contains
no dilemma at all. RhD. has supphed “ The Dhutangas,”
translated as “ The Special Qualities of Asceticism,” as
the title for this Division. It may have been an
understood thing that yogins, those yoked to mental
endeavour through control of the body, were, above all
other monies, those who undertook the ascetic practices.

This Division on “ The Special Qualities of Asceticism ”
is followed by (6) “ Questions on Talk of Similes,” Miln.
363-419. The heading, table of contents or summary,
mdtihd, with which this Division opens, enumerates 105
similes standing for qualities endowed with which a
monk, or more accurately a yogin yogavacara, may be
regarded as an arahant. But in the Division itself only
67 types for similes are produced. Whether the compiler
died before he came to the end, whether he got weary of
well-doing, or whether at long last his lively imaginative
powers became exhausted and there were no more
similes he could think of after producing all the many
and varied ones that form such an astonishing feature of
Miln., or whether the conclusion got lost, it is idle to
inquire. But break off the work does in the middle of a
paragraph. Trenckner {Miln. v) says ; “ The close of
the work has been lost long since. A spurious element,
or rather two, were added, perhaps in Siam.” Si. does
not give either of these supplements. The first consists
of one short paragraph {Miln. 419). This again speaks
of “ six parts,” handa, and says that these are adorned

XXX

translator’s introduction

with 22 Divisions in which 262 Questions of Milinda
have been handed down. If it is difficult to know what
these 22 Divisions are, it is equally difficult to account
for the 262 Questions. With the 42 questions that this
short “ supplement ” declares have not been handed
down, it would seem that at one time or in some early
version there had been a total of 304 questions.^ The
MilnT., p. 20, says there are 91 questions in “ Milinda’s
Questions ” {i.e., in II, 1 and 2, see Table of Contents)
and 84 in the Dilemmas (i.e., Ill in the Table of Contents ;
see also MilnT., Intr., p. viii).

The second “ supplement,” in concluding vein, records
that Milinda went forth from home into homelessness
and attained arahantshqi {Miln. 419 f). So, had the
passage at Miln. 88 been forgotten ? Here the King
tells Nagasena that if he went forth, however greatly he
would like to do so, he would not live long, so many were
his enemies (perhaps referring to the neighbouring
satraps, some of whom may have persecuted Buddhists).
Or is this passage itself corrupt (see my footnote to it) ?
Or was the King at that time simply not ready to go
forth, having still to rely on the external guard provided
by the four “ wings ” of an army, instead of on the inner
guard of self {of. S. i. 72 f ) ? It is more likely, I think,
that some monk or monks were asked to finish Milin-
dapanha, to round it off, and that they gave it this
conventional ending.

One of the main conclusions to be drawn from the
statements at Miln. 2 and 419 is that the text of
Trenckner’s Miln., which as he says {Miln. v) “ has not
reached us without suffering from the ravages of time,”
evinces a certain degree of confusion. Variations in
arrangement between Miln. and Si. suggest that at some
time the material was differently disposed. The arrange-
ment may have been altered by this scribe or that, in
this country or that (China, Burma, Ceylon, Thailand),
or in a translation from Sanskrit into Pali (see Miln. vii),
or when an original in an Indian pralcrit was three times

^ See also B. C, Law, Hist, of Pali Lit,, ii. 366.

translator’s introduction

XXXI

translated into Chinese, respectively in the 3rd, 4th and
5th centuries of our era. Of these translations, two
recensions of the second version have come down to us,
called in Chinese “ Sutra of the hhiksu Nagasena.”
This corresponds to the first part of Miln., of which
only the second and the third books and a small part
of the first appear to be authentic. Books IV-VII were
added at different times in Ceylon, Book IV having
existed there since the 5th century.^ Enough has now
been said to indicate that Milinda'panJia’s long and
distinguished history no doubt has added appreciably to
its contents, no less than to discrepancies in their
arrangement in the different versions. The Burmese
canon adds the work to the Khuddakanikaya.

The multitude of topics discussed or touched on in
Miln. makes it difficult to thinlc of any Buddhist theme
it ignores entirely. One or two omissions, however,
come to noind. For example, though there is a reference
to a “ talking tree ” [Miln. 173) there are none to animals
speaking witih human voices as we find in the Jatakas
and even in Yin. [Yin. iv. 5, but probably drawing here
and in other similar passages on Jataka stories). And,
as Lamotte notices,® King Milinda did not put before
his Buddhist interlocutors the artistic problem concerning
images of the Buddha. The King therefore must
antedate the representation of the Buddha in human
form. Otherwise the subject for a dilemma would have
been at hand. The Buddha had wished to continue to
be represented merely by symbols so as to discourage the
growth of a Buddha-cult once images of himself, however
much styhsed, were made. Why then were they
allowed ? It is rather strange that at some time the
legend of efforts to make such an image, patimd, was
introduced into a story about Nagasena, and persisted
down the centuries.®

^ For this suimnary I am indebted to Lamotte, Hist., p. 465. See
also Winternitz, Hist. Ini. Lit., ii. 174 ff.

® Lamotte, Hist., p. 484.

® See above, p. xxvii. See also W. Rahula, Hist, of Buddhism in

xxxn

TRANSLATOR S INTRODUCTION

The same tendency towards creating a Buddha-cult
can be seen in the dilemma on the Veneration of the
Bodily Relics {Miln. 172 ff.). Veneration of this nature
is plainly shown to be not a proper occupation for monks,
but one to be left to the rest of mankind and to devas.
Monks are thus set apart as those whose main business
it is to tend the inner flame had they abdicated this
high calling and become obsessed for example with the
Master’s bowP and robe instead of mailing use, as the
Lord himself did, of the thirty-seven links in enlighten-
ment {Miln. 330), they then might have taken tlie further
and deleterious step of paying veneration to the Buddha
himself. Little inner purification would have resulted
from such external action; Dhamma and the under-
standing of it might have begun to decline. Though the
cult of the bodily remains began immediately on the
Buddha’s parinibbdna,^ he could, while he was still alive,
recommend his monks not to honour them after his
decease. A growing cult of those arahants who had
attained final nibbana is likewise manifest in the King’s
questions about Wonders at a Shrine {Miln. 309) and in
Nagasena’s replies. Wonders of this particular nature
are unknown to the Pali Canon, I believe.

Because meditation, jhdna, and super-knowledges,
abhinna, are not controversial topics and hardly lend
themselves to inconsistent utterances, no dilemma is
based on them. ISTor are they features of Miln. as they
are of the Nikayas, especially the Majjhima. On the
other hand, the defilements, kilesa, are mentioned
frequently in Miln. as very real enemies of the spirit to
be watched constantly and routed. The word kilesa, of

Ceylon, Colombo, 195G, p, 127 f. for an interesting discussion of why
the Pali commentaries do not give the image a place in the scheme
of religious worship. But for the three types of Buddha-statues
(sedent, standing and recumbent) to be found in temples in Ceylon
see A. Bareau, La Vie et V Organisation des Communautes Bouddhiques
Modernes de Geylan, Pondiohery, 1957, p. 44 ff.

^ Cf. S. i. 169; “ only within burneth the flame I kindle.”

* On the wanderings of the bowl, see Eliot, Hinduism and
Buddhism, vol. iii, p. 24.

3 D. ii. 164 ff.

translator’s introduction

xxxiii

rare occurrence in the Nikayas, is mainly, though not
entirely, confined to works regarded as later as a glance
at PTC. 11. 54 will show.

Nuns are referred to only three times. From the
reference at Miln. 212 where they are spoken of with
sympathy, they seem to have been still in existence at
the date of the compilation of this portion of the
work.

Nor does Mara play much part other than in a dilemma
at Miln. 154 which is based on an episode at /S. i. 113 f.
One may suppose that references to him are infrequent
because he principally stands for evil states of mind and
untamed desires the unskill of which allows of no
incertitude. It is these that are personified into Mara.
Though he appears in the Pah Canon as a constant and
persistent enemy, he is not a historical figure with a
sarhsaric past behind him and a sarnsaric future before
him . He is but the symbol of the death of the aspirant’s
hope of freedom — and whatever may be said to the
contrary, hope is a perfectly recognisable feature in
early Buddhism.

Devadatta is a more problematical figure. He is not
a symbol. He was a cousin of the Buddha. His charm
and his gifts on the one side, and his treachery and
soaring ambition on the other have always made a deep
impression to which Miln. forms no exception. Was he
not, the King asks, allowed to go forth into the monastic
life by the Buddha, but then only to try his best to
create a schism, a result of which was to bring untold
torments upon himself {Miln. 107 £f.) ? And was he not
one of the five people in historical times {etaraM, of the
present times, perh^s meaning in this Buddha-era as
opposed to atite and hhutapvbham, in the past, once upon
a time before Gotama was the Buddha) to have been
swallowed up by the earth {Miln. 101) ? The answer to
this dilemma, which circles round the alleged callousness
and ignorance of the Buddha, is that when he, omniscient
and compassionate, let Devadatta go forth he knew that
a deed with “unlimited,” apariyanta, results, that is
as to their duration in time, would turn into one with

XXXIV

translator’s introduction

“ limited ” results for anyone who had gone forth in
his Dispensation; consequently Devadatta would get
free of Niraya at last, owing to what the Buddha had
done for him. And, in fact, he is supposed to have an
auspicious future before him, for at some distant date,
very far off though it may be, he will become a pacceka-
buddha named Atthissara, partly because when he was
dying he went to the Buddha for refuge. ’I'lie prosperity
he had enjoyed in a number of previous births was
likewise due to good deeds he had done formerly {Miln.
204). The twenty-two J atakas Miln. refers to where tlie
Bodhisatta and Devadatta were together are ones where
the Bodhisatta was sixteen times inferior to Devadatta
in birth or renown, and six times on an exact level in
these respects. The Miln. compiler does not bring
forward those other J atakas where the Bodhisatta was
Devadatta’s superior in birth, virtue or quick-wittedness,
for the good reason that these could provide no material
for a dilemma and its discussion.

It is true that in a few of his numerous former births
the Bodhisatta’s conduct was not always impeccable;
see, e.g., Jd. Nos. 263, 279, 310, 318, 433 (the subject
of a dilemma at Miln. 219 ff.) and 531. At Ap. i. 299 ff.
(quoted at UdA. 263 ff.) these earlier lapses are collected
together, the fruition of each is stated, and whether it
was experienced by the Great Being as Bodhisatta or as
Buddha. Miln. too refers to at least four of these
fruitions of deeds done previously, kammavipdJca. The
causal effects of three of them make their appearance
after the Enlightenment, and of one the effect manifested
itself when, in his final life, the Bodhisatta was striving
for this supreme state. Thus the Buddha Gotama’s foot
was grazed by the stone Devadatta hurled down on him
(Miln. 134, 179) because, as the Bodhisatta, he had
thrown down a rock on two brothers; the fierce killer-
elephant was loosed against him by Devadatta (Miln.
207) because in a former birth he had driven his chariot
against a pacceka-buddha ; he had to eat dried barley
at Veranja (Miln. 231 f.) because in the time of the
Buddha Phussa he had reviled some monks. And then.

TRANSLATOR S INTRODUCTION

XXXV

while he was still the Bodhisatta, there was the practice
of the austerities for as long as six years because as the
brahman youth Jotipala he had reviled the Buddha
Kassapa {Miln. 221 if.).

Indeed the Bodhisatta who becanae the Buddha
Gotama is said to have been the only Bodhisatta to
practise physical austerities {Miln. 284) — ^referring of
course not to the plethora of Mahayana bodhisattvas,
but to the Bodhisattas who became the Buddhas who
were the Buddha Gotama’s predecessors. The six years
he strove by bodily mortifications to find the Way to
Awakening are in sharp contrast to the period of striving,
sometimes only weeks, ^ months at most, that sufficed,
for all the other twenty-five Bodhisattas to attain
omniscience (see Budv. under each Buddha’s history).

In a more general way, four differences among
Bodhisattas are uniformly present: the family they are
born into, the length of the period required to bring the
perfections to fulfilment, the length of their life, and
their height: hula addhdna dyu pamdna. Besides the
differences among them in these respects, they also have
features in common. All show forth ten special qualities
{MUn. 276); and, according to Miln. 274, all give away,
denti, their wife and children. I find this general
statement difficult to interpret. Does it mean that all
Bodhisattas give them away in their penultimate birth
only, as in the Vessantara Jataka ? Births before that
can hardly be intended; and in the final Buddhahood-
birth part of the steadfast determination for carrying-
out the Renunciation or Going Forth is to leave the wife
and child, but not to give them away.

More obviously referring to the final life of Bodhisattas
is the ascription to them (at Miln. 193) of five adjuncts,
said to be determined beforehand: their parents. Tree of
Awakening, chief disciples, son, and (monastic) supporter,
upatthdha. A certain amount has been -written about

1 Even though the Budv. ascribes far longer life-spans to all the
other Bodhisattas in their final birth than it does to “ our ”
Bodhisatta.

xxxvi translator’s introduction

why a Bodhisatta has to have a son.^ It seems to me
that if the Teaching were not to sound too hopelessly
austere and impracticable of achievement, it was
necessary to stress that the Buddha was a human being
with a full range of human experience, affections and
temptations; but that the Bodhisatta’s inflexibility of
purpose in completely severing worldly ties, imperative
for tlie achievement of supreme Awakening, created an
overwhelming distinction between him and the ordinary
run of mortal men, bearing witness too as it did to the
triumph of his deep-seated compassion for the anguish
of the world at the expense of his own domestic happiness
and felicity. But King Milinda does not ask why, on
the one hand, the Bodhisatta had a son, or why, on the
other, he left home so soon after his son had been born.

Turning to Buddhas or Tathagatas, we find from
scattered passages in Miln. that all the various Buddhas
have in common a number of quahties, features or
activities. For example, (1) they are omniscient,
possessed of the Ten Powers, the four Confidences, the
eighteen special Buddha-qualities (mentioned in literature
considered later than the Pali Canon), and their mentality
arises buoyantly and proceeds buoyantly because it is
utterly purified {Miln. 106). This buoyancy of mind is
connected with the iddhis, the psychic powers of the
spirit where “ in respect of the person,” kdyena, a
meditator may win power as far as the Brahma-world,
since his body is now completely mastered by his mind
giving hun access to his own super-consciousness, at that
time called the Brahma- world. Such a conquest of the
mind, and therefore of the body, is but an echo of the
archaic, traditional and widely held concept of the
“ magical flight.” This is an aspect of the “ ascent to
heaven,” the meditator having vacated his body
temporarily.^ (2) There is neither ill-temper nor a
feeling of satisfaction in the Tathagatas [Miln. 187).
(3) Because there are divers good quahties in sohtary

^ See, e.g., A. FoticLer, La Yie dii Bouddha . . . , Paris, 1949,
p. 97 f.

® See, c.g., M. Eliade, Myths, Breams and Mysteries, London, 1960.

translator’s introduction

XXXVll

meditation, patisalldna, all TathagatavS and fully-
awakened Buddhas practise it {Miln. 139). In making
liis mind one-pointed, it probably assisted a Tatkagata
when adverting (his mind), dvajjana (or, dvajjati is
simply to reflect, to ponder), to Imow what it pleased
him, yadicchaJcam, to know. That is to say, all-
embracing knowledge-and- vision are not continually and
constantly before a Buddha. There was an occasion
when the Buddha Gotama denied that they were, but he
added, he could enter on whichever branch of the
threefold knowledge he wished to enter on “ whenever
I desire,” ydvade dkamhhdmi {M. i. 482). (4) All
Tathagatas teach Dhanama at the request of Brahma
{Miln. 234 and see Budv.), (5) taUc first of all a talk on
giving {Miln. 228), and (6) teach the thirty-seven things
helpful to Enhghtenment {MiVn. 237). (7) Their words

are never foolish {Miln. 41). They (8) neither utilise a
requisite that has been spontaneously formed {Miln.
224), nor (9) do they ask for things {Miln. 224). They
(10) praise the gift of a dwelling-place {Miln. 212). It
has been (1 1) a customary usage of all former Tathagatas
to have the Patimokkha recited in the midst of monks
and closed to other people {Miln. 190). (12) All have

followed the ancient Way {Miln. 218) and (13) the
course by which they have acquired omniscience has
been one of (mental) endurance and exertion, but not of
physical mortifications {Miln. 245). (14) “ Brahman ”

is the true appellation of Buddhas, for the word signifies
final release from all unsldlled states {Miln. 226).
Hence (15) all Buddhas have many high attributes in
common: their physical beauty (for this see also the
thirty-two Marks of a Great Man, D. ii. 16 ff., M. ii.
136 f.), their morality, concentration, wisdom, and so on,
and their entire Buddha-natures, buddJm-dhamma, in
which they are exactly the same as one another {Miln.
285). Moreover (16) their “natural essence,” sabhd-
vapaJcati, is such that only one Buddha arises in the
world at a time {Miln. 239).

As there are various adjuncts to the final life of a
Bodhisatta, so a number of concomitants in the life of

translator’s introduction

xxxviii

each Buddha are mentioned in Pali sources, the richest
being the Budv. Here, it becomes clear that all Buddhas
have two chief male and two chief female disciples, a
monastic supporter or attendant, as the Buddha Gotama
had Ananda, and two chief lay-supporters, one of each
sex; all attain omniscience under a Tree (not necessarily
the same species); and all make a descent (by a jewelled
ladder) to the city of Sankissa in the world of men at the
time of the wonder of the unveiling of the worlds
(referred to at Miln. 350 for the Buddha Gotama; see
also BiidvA. 131, Jd. iv. 2C5, etc.). It does not seem
definitely established whether they descend from the
Tavatimsa deva-abode {BudvA. 298) after they have
preached the Abhidhamma, or from Tusita {SnA. 571).
For other matters obhgatory on all the Buddhas see
DA. 424, BudvA. 297-298.

Though Buddhas do not differ in their intrinsic
natures, and though all have such adjuncts and activities
as have just been mentioned, they yet vary in some of
their more external aspects. BudvA. 296 [of. DA. 424)
enumerates these as dyu famdna Icula padJtdna mmsi
ydna bodhiruMha pallanJca (life-span, height, family,
effort or striving, rays, vehicle. Tree of Awakening, and
(time spent in) the meditative position). At SnA. 407
these features occur in a rather different order and with
abhiniJcIchamana (the Going Forth) substituted for ydna
(the vehicle or mount by which the physical act of
Going Forth was accompHshed), and addhdna (the time
required to gain enlightenment) substituted for pallanha
(the cross-legged position required for the gaining of
enhghtenment). It will be noticed that the two features
covered by these four words more properly belong to a
Bodhisatta than a Buddha. This is also true of padhdna
and, more doubtfully, of the Tree since he who had been
the Bodhisatta continued to sit there for the remainder
of the night after he had attained Buddhahood.

The Miln. thus shows itself rather unusually occupied
with Bodhisattas and Buddhas in comparison with
canonical works. In this respect its affinities are with
the Jdtaka for the Bodhisatta who became the Buddha

translator’s introduction

XXXIX

of our times; with the Cp.-, with the Budv. and to some
extent with its Commentary for the twenty-five Buddhas
recognized there; and with the Mahapadana Suttanta
(Z). ii. 1 ff.) for the six Buddhas preceding Gotama.
This Digha Suttanta, enumerating some seventeen
features regarded as dhammata, what is regulation,
normal, forming a general rule, concerning a Bodhisatta’s
nativity,^ emphasizes the exalted position held by his
mother;* and it implies, whether intentionally or not,
that the five moral precepts existed in days preceding
those of the Buddha Gotama. For while a Bodhisatta
is in his mother’s womb she scrupulously observes them
all {D. ii. 12 f., M. iii. 120). There is nothing remarkable
in this, however. The moral precepts were almost
certainly pre-Buddhist; and as adherence to them is
fundamental for the development of mentality and
Wisdom, so they are part of the ancient Way trodden
by the Buddhas of old (see Miln. 217). Similarly there
are four dhammapadani, footprints, bases of Dhamma,
spoken of as being long-standing, traditional and ancient
{A. ii. 29; cf. D. iii. 229, Netti 170), but not referred to
in Miln.

An absence of innovations in a work so long and so
rich as the Miln. would have been surprising. The
words and concepts I have assembled here do not pretend
to be an exhaustive compendium of those that do not
appear to occur in the Pali Canon. Though the Mihi.
on the whole follows the Theravada tradition of the
Satthasasana, the Master’s Teaching, in the spirit and
the letter, it is not bound to this in the sense that it is
attempting to make or preserve a faithful record of the
sayings and discourses attributed to the Buddha and
his contemporaries. The compiler was not a hhdnaha,
a repeater. So, though he freely cites statements and
sayings that had been recorded in the Pali Canon
already, he was also perfectly at liberty to take what he

1 See above, p. xvi.

* See also M. Sta. 123, the Acchariyabbhutadhammasutta.

xl translatok’s introduction

liked from literature outside this; for example, I have
already mentioned the belief which Nagasena persuaded
the King to adopt that, as nibbana, is uncaused, so is
akasa, space, the intangible^ Or again, he was perfectly
at liberty to interpolate his own or current ideas into
canonical and other themes. Thus we find him speaking
of the eight great investigations (non-canonical and
whittled clown in the Commentaries to five); or going
beyond the Suttas when, at Miln. 168-169, he says, as
do the Commentaries, that the shadow was shown but
not the real object; or going beyond them again at
Mil/n. 170 in speaking of Sudinna’s fear of the Teacher on
being called “ foolish man ” by him; or going beyond tlui
Jataka in the rather unusual dilemma, striking a personal
note, at Miln. 1 05 ff., when ho speaks of Amara’s fidelity
to her husband and enmnerates twenty-eight qualities
with which the husband is endowed. But when the
compiler comiects cranes and storm-clouds {Miln. 128)
then he is only reiterating an association traditionally
held to exist between the two.

A word that is not new, but rare, in Pali literature is
dhammakdya, used at Miln. 73 in the instrumental case.
In Mahayana one of the three transcendental Bodies is
called Dharmakaya. No such doctrine as this was
presented by Theravada even if the rudiments for it
were there.^ Indeed the word dhammahaya makes a
unique canonical appearance, but this once it does occur.
This is at D. iii. 84 where, with Brahmakaya, dliam-
mabhuta and Brahmabhuta, it is given as a synonym
for the Tathagata. ThagA. ii. 105 is justified therefore
in explaining dhmnmabhMa by dhammaMya, that by
which one may point to the Lord who cannot be seen by
devas or men now that his life-span is ended (c/. D. i. 46).
Mahayana, in developing its great structure of the
Dharmakaya, very likely took this D. iii. 84 passage as
its basis and germ, and at all events must have known of
it. The Miln. passage is arresting because there occurs

^ See above, p. xviii.

^ For a good account see Lama Anagarika Govinda, Foundations
of Tibetan Mysticism, 1959, p. 213 ff.

TRANSLATOR S INTRODUCTION

xli

in it a word so very rare in Pali literature. Otherwise
it adds but little to the conception of the identity of
Buddha and Dhamma, summed up in the famous
phrase: “ Who sees Dhamma sees me; who sees me sees
Dhamma ” (S. iii. 120, Iti. 91). Yet it seems probable
that Nagasena was building on and enlarging, even to
some extent explaining this phrase when, trying to
convince the Edng that the Lord was pre-eminent, he
declared: “ Who sees Dhamma sees the Lord, for
Dhamma, sire, was taught by the Lord ’ ’ {Miln. 71). He
thus paved the way for his further remark which
concludes this Division: “It is not possible to point to
the Lord who has gone home and say that he is either
here or there; but, sire, it is possible to point to the Lord
by means of the body of Dhamma, dhammakdyena, for
Dhamma, sire, was taught by the Lord ” {Miln. 73).

Another innovation is the use, at Miln. 214, 227, 236,
of the Tathagata’s epithet sayambMi, self-become. So
far as I know it is not found in the Vinaya or Mkayas ;
but occurs at Budv. I. 53, XIV. 1, Pts. ii. 3 (of a
paccekabuddha) and, e.g., at TJdA. 85, 136, 283 as
sayambliu-ndna in the exegesis of Tathagata, and a
number of times in Ap. (see ApA. Index of Words and
Phrases; also BED. for further references) and in KhpA.
Its chief significance is that without a teacher, without
another’s instruction, thepammis have been fulfilled and
brought to the highest perfection and Buddhahood
attained. Sayamhhu is therefore but another, and
shorter, way of saying na me dcariyo atthi {Vin. i. 8),
“ I have no teacher ” and have become what I am
entirely of myself. The epithet is equally apphcable
therefore to paccekabuddhas and to perfect or supreme
Buddhas. There was no one to help or guide them in
any but the most elementary stages of their quest.

So that when mention is made of the Bodhisatta’s
“ second teacher,” this can only mean he was not a
teacher who knew the Way to Awakening, any more
than did the devoid who is called the Bodhisatta’s third
teacher {Miln. 236). RhD. tentatively suggests that
this devoid may have been the devapulra Tsao-ping who,

xlii

TRANSLATOR S INTRODUCTION

in Beal’s Romantic History, is recorded to have spoken
to the Bodhisatta when he made his Renunciation.
But he hesitates to identify the two positively partly on
the grounds that this would be the only occasion when
our compiler took Sanskrit, and not Pali works as his
authority.

Yet very striking in Miln. is the survival of the
non-canonical view of the unconstructedness of a.kasa.’-
Doctrinally this marks a signal and material deviation
from the Pali Pitakan teaching whore akasa, spaci;,
possibly the “ intangible,” is regarded as no more tlian
one of the five {M. i. 423) or six {e.g., D. iii. 247, M. iii. 31 ,
62, A. i. 176) dhdtus or elements, and hence in no way is
comparable to nibbana. This, in Theravada, is held to
be the one thing and the only thing, dhamma, that is
uncompounded and not produced of cause. Nothing
else is lilce it; and this tradition nowhere makes the
slightest attempt to place akasa (or anything else) in
the same category. In fact, it strenuously opposes any
attempt of this kind as is shown by Moggaliputta-Tissa’s
dismissal of the views of the Uttarapathakas and the
Mahimsasakas, recorded at Kvu. VI. 6. Even if the
assumption of the unconstructedness of akasa had been
put forward in some original version of Milindapahha,
and according to Lamotte such a version existed,® it
was all the same a doctrine approved by the Sarva-
stivadins. The puzzle is why and how, even allowing
that innovations were being made in Miln., this particular
tenet came to survive in it rather than being expunged
as not only not in fine with the teaching of the Elders
on a matter of supreme and highest importance, but in
actual and severe opposition to it.

Then there is, if the translation be right, the non-Pali
notion of the possibility of sharing sldll with whomever
one hkes, tassa tarn Tcusalam sahhd hoti yathicchalcehi
saddhim samvibhajitum {Miln. 297). In the Pah Canon
it is more usual to speak of a person’s storing up merit

^ See above, p. xl.

® Hist., p. 465, summarizing P. Demieville. Three Chinese
versions were based on it.

translator’s introduction

xliii

for liiiaself than of his increasing it by reflecting on it
or adverting (his mind) to it over and over again,
dvajjite dmjjite, and then sharing it according to his
choice of recipients. We are put in mind of the
Mahayanic “ transference of merit,” perhaps wrongly
however, since “ skill,” Jcusala, is a concept superior in
every way to merit, punw.

Again the assumption, implied in the aspirations made
by the monk and the novice, that, after successive births
they will attain nibbana {Miln. 3) is not strictly in line
with the Pitakan Teaching where nibbana has to be
resolutely striven for and is not the automatic end of
even a vast number of births, or of anything else, for
that matter. On the contrary, such a view seems
somewhat “ heretical,” and puts one in mind of those
recluses and brahmans who believe purity comes by
faring-on, samsdra (M. i. 81), and nothing more. In
Theravada, freedom from samsdra is one of the aims,
but is incapable of realization merely by waiting, and
can be achieved only by working diligently for it:
“ Diligence is the path to deathlessness ” {Bhp. 21).
In violent opposition to “ those recluses and brahmans ”
is the whole trend of the Jataka Stories, stressing as
many of them do the Bodhisatta’s heroic self-conquest
and self-control in the face of trials, tribulations and
torments as he unflinchingly strove to bring each of the
ten pdramls to its most perfect expression.

There is, too, the strange remark at Milm,. 216 that
the Lord would partake of a second, even a third meal
on one and the same day instead of eating, as he so
often insisted his monastic followers should do, at one
session only {e.g., M. i. 124, 437). His admission that
sometimes he ate more than his most austere disciples
{MUn. 215 quoting M. ii. 7) only shows that for such a
one as a Tathagata who has won to perfection and has
no obstructions remaining, all roots of greed have been
extirpated in the process, and in fact there remains no
karmically operative deed he could do. Even so, there
appears to be no canonical source to account for the
appearance, purveyance and survival of this remark.

xliv

translator’s introduction

Another innovation would appear to be introduced
with the statement that mindfulness, sati, arises in
sixteen ways {Miln. 78); seventeen are in fact given.
The Tika is therefore right (p. 66) in putting them into
its category of seventeen items. The sati in this passage
seems to mean something like awareness or attention
(c/. Miln. 37-38) rather than the more restricted, if more
fully developed meaning of sati, in satipaUMna, a
technical term of first importance. Cf. also DJis. 14,
Asl. 121, 147, Bud. Psych. Ethics, p. 16.

New too I think is not only the computation of the
secular arts, sattha, but the computation of them as
nineteen with, in addition, the naming of each art
{Miln. 3-4). Most of these arts are known to the
Pitakas where they occur either in small groups or
separately; and if some are used in senses that do not
seem appropriate in this Miln. context, such as sammuti,
purdna and hetu, we nevertheless can get from this
context a fairly reliable idea of the subjects that were
known and could be learnt, though perhaps only
“ mastered,” by a man of outstanding intelhgence.
Lists of what look like “ arts ” or “ sciences ” are to be
found at Miln. 178 and at Mhvu. ii. 423, iii. 184, though
all these passages accentuate the athletic side of life
(in which King Milinda must have excelled) unless the
training of elephants and horses and so on and the
fighting and recruiting of Miln. 178 and the elephant-
craft, use of bows and arrows, leading an army and so
on of Mhvu. be summed up for Milinda under the one
word yuddha, fighting. It seems that fourteen or
eighteen divisions of vidya, knowledge, philosophy,
science, lore (possibly of a more secular kind than
denoted by sdstra) were known to Sanslcrit (see M-W.,
s.v. vidya) and included the four Vedas as separate
branches (in Mih,. counted as one “ art ”), the Puranas,
and the Nyaya (apparently called nlti in Miln.). Yet
the Miln. passage just referred to {Miln. 178) gives a
list numbering more than eighteen subjects which a
brahman youth must train in. Interesting comparisons
between some of the items on this list and some of the

translator’s introduction

xlv

“ low arts and lying practices ” of D. i. 9-10 could be
made.

With the expression “ conditioned by craving is
kamma,” tanhdfaccayd hammam, [Miln. 51), we have
what I believe to be another innovation and certainly a
departure from any formulation of the Paticcasamuppada
I have yet met in the Pali Canon. In none of the various
contexts where it is given there is kamma ever a term
or link in the series; yet in this Miln. passage the activity
of the five senses and the mind begins all over again
from kamma, and no end to the series is to be seen.
Kamma must mean therefore something like ignorant
volitional action, or, perhaps more probably, actions.
For, at Miln. 65, Nagasena is recorded to say that the
five sensory fields are produced from different kammas,
not from one kamma. MUnT. speaks of these different
kammas as being aJcusala and Tcusala and producing
respectively the five sense-fields of beings who are in
the sorrowful ways and of those who are in good bourns.
I cannot account otherwise for Miln.’s deviation from
the standard method of formulation of the Paticca-
samuppada than by regarding it as another piece of
evidence that the compiler felt himself to be under no
obhgation or compulsion to draw from the teachings of
one “ school ” only. The use of part only of the
formula, as here, is certainly not novel nor without a
parallel; for example at D. ii. 32 ndmarupa and vinndna
are made interdependent before the normal procedure is
resumed. The introduction of a term so utterly new to
the Wheel of Conditioned Genesis as is kamma is a
novelty, however, the more especially perhaps as the
Wheel is given at Miln. 52 in the regular order from
{sam)pJiassa to the end. It looks a httle as if the Miln.
compiler thought of kamma, in at all events some
aspect, as being specially connected with the sense-
organs, which it undoubtedly is. It must be admitted,
however, that he approached this vast concept with
caution and discretion and in an analytical manner.
He is thus able to deny, at Miln. 134-135, that all
feelings that are experienced are rooted in kamma and

xlvi translator’s introduction

born from it; he argues that, on the contrary, most of
them are produced without its agency.

One small point may also be noticed: the word for
salt appears in its Pali form, Iona, at e.g., Miln. 63 , and
also in its Sanskrit spelhng, lavana, at Miln. 56 , 112 .
It is doubtful whether this form is ever to be found in
the Pali Canon, and one wonders why the compiler
veered between the two.

Then too, in a work so abounding in similes from
beginning to end as is Miln., many are inevitably
extra-canonical and to that extent new, while others
have their counterparts in canonical literature. As the
outcome of a fertile imagination applied to the cause
of explanation of difficulties and clarification of under-
standing, they have to be accepted as part of the richness
of Miln., of the originality of its scheme and purpose,
and of its method of presentation and argumentation.
The very profusion of these similes together with their
astonishing variety thwarts any useful discussion of
them, and I can mention only one or two small points in
connection with them. In the first place, though the
majority are extremely apt, some may be thought
inadequate or far-fetched, and others, because they are
no more than analogies, to open the door to fallacies.^
How, for example, could an earnest student of battle,
sangdmdvacam, rout an opposing army with but five
arrows {Miln. 44 ) ? This simile is not used to show the
equal difficulty of defeating the Jcilesas, the defilements
of the mind, by the use of the five controlling faculties,
indriya; it is given merely to encourage the King to
think mental development is not impossible.

Secondly, in the same debate, another curious simile
raises different considerations {Miln. 42 - 43 ). For when
it speaks of the people in the Eastern districts keeping
five vessels of water in each house to put out any
conflagration that might occur, we wonder what were
these Eastern districts where such prudent people lived.

^ See^ e.g., Miln. 84 (§viii).

translator’s introduction

xlvii

Were they districts to the east of the Majjhiinapadesa,’-
or east of where MiUndapanhi was compiled, or east of
some other locahty^ — ^for no matter where you are there
is always an eastern quarter {Miln. 328) ?

If the allusion is here difficult to trace, the same may
he said of, thirdly, the headless corpses on the battlefield
to which the King refers {Miln. 292) when he is arguing
with Nagasena that unskill is more powerful than skill.
The King seems to hold it to be “ unskilful ” of a headless
corpse to rise up, uttJiahati, after the 120 decapitations
in this murderous battle have been completed, because
then all the other headless corpses involved will come to
calamity and ruin. This suggests that the corpse which
rises up is the part of a man that has not been thoroughly
subdued and tamed on the inner battlegroimd where self
must be conquered by self (c/. Dhp. 103). Nor have the
other corpses won safety and security. Their death,
that is the death of their unsldlled quahties, is merely
delusory; evil still lies latent in these warriors, only
waiting to manifest itself the moment right endeavour is
relaxed.® The connection between the headless corpse
that rises up and those that come to ruin belongs to a
traditional mode of thought, the roots of which go far
back into the past. The calamity is that death is not
deathlessness; it still entails rise and fall of the hhandhas
and birth and anguish in samsara again and again (c/.
Dhp. 153 dulchhd jdti punappunam) and not the final
cessation of existence which, broadly speaking, is
nibbana^ {bhavanirodho nibbdnam^ S. ii. 117, A. v. 9).

Lastly, and less confusingly, the similes in the final
section of Miln., called Talk on Similes, display a
remarkable knowledge of animal characteristics and
behaviour and a fine appreciation of points in natural
history. But, strangely, the old legend of the huge

^ Yin, i. 197 defines its boundaries. For fnrtlier references see
BD. iv. 266, n. 3.

^ As given, e.g., at AA, ii. 139.

^ One of the four factors of right endeavour is to stop evil unskilled
states that have not arisen from arising.

^ On the two kinds of nibbana, see Iti. 38.

xlviii

translator’s introduction

length attained by monsters of the deep is still adhered
to {Miln. 85, 262).

Varying degrees of difficulty have attended the
translation of a number of words and phrases. If the
results do not always appear satisfactory, no one is
more conscious of deficiencies and obscurities than I am.
Though I have on the whole confined my remarks to the
footnotes so that they might easily be read with the
translation, the ramifications of many Pali words are so
extensive and the meanings so uncertain that some
words have not readily lent themselves to this treatment.
I decided therefore to try to give a background to three
particularly intricate words or phrases in the greater
space provided by the Introduction, and by this means
to indicate how far and wide the net of research must be
thrown.

In one of the shortest of the dilemmas, Miln. 168-159,
occurs one of the most troublesome phrases: dpatti
sannavimohhhd dpatti no sanndvimoJclcIid, clearly a
legalistic and strictly Vm., or better VinA. term. In
order to render it as correctly as possible I sought the
help of the late Jlanamoli Bhikkhu of Ceylon. He wrote
to say that in this context he would take sanild (as
“ awareness ”) to be a “ factor ” which in some offences,
dpatti, has to be present in order to establish transgres-
sion, vUiJckama. Some offences, e.g., Par. II, are only
established as such if there is awareness, while others,
e.g., Pac. 6 (and possibly Pac. 5), are established as
ofences whether there was contemporary awareness of
transgression or not. In Par. II, if there was awareness,
there is dpatti] but if there was not, there is andpatti.
In Pac. 6 awareness does not count as a factor.

STanamoh Bhildchu, secondly, would take vimohhha in
this passage as “ acquittal;” and indeed though the root
muc varies much in its use, to be acquitted is tantamount,
legally, to going ffee. SahMvimoMhd, as he continues,
would then be rather an elliptical legal idiom which,
with the addition of dpatti, would mean: “ The (type of)
offence in which (contemporary) awareness counts (as a
factor) for acquittal”; and dpatti no sanndviniohhhd

TRANSLATOR S INTRODUCTION

xlix

“ the (type of) offence in which (contemporary) awareness
does not count (as a factor) for acquittal.”

Though I was probably sending coals to Newcastle, I
gave the Bhikkhu tliree relevant contexts I knew of:
Vin. V. 11 6 (which Mzln. follows exactly and presumably
used as its source), VinA. 1321, and Kkvt. 24. To these
we may now add MilnT. 29.

YmA. 1321 is extremely terse, merely saying: sacittaka
dpatti sanndvimokkhd, acittakd dpatti no sanndvimokkhd.
It thus simply, and correctly, equates sacittaka dpatti
with sahndvimokkhd dpatti, because an oifence which is
an offence only if there is cognizance present is essentially
the same as an offence in which awareness (or not) counts
as a factor for acquittal. Likewise, for reverse reasons,
the other two terms are equated.

The six lines at Kkvt. 24 might be translated as
follows: “ All offences are twofold in regard to awareness,
sannd-. those in which (contemporary) awareness (counts
as a factor) for acquittal, and those in which (contem-
porary) awareness does not (count as a factor) for
acquittal. Herein that (kind of offence) which [yd]
entails acquittal, muccati, by the absence, abJidvena, of
(contemporary) awareness of transgression, vUiklcama-
sanndya, is ‘that in which (contemporary) awareness
counts (as a factor) for acquittal Kkvt. then goes on,
possibly with VinA. in mind: “Again, all kinds are
twofold according to cognizance, citta, namely they are
with cognizance and without cognizance. Herein, that
kind which {yd) is effected {samutthdti) only through the
kind of effectuation that is accompanied by cognizance
(see sixfold classification of samutthdna at Kkvt. 23) is
‘that with cognizance’ ; but that which is effected through
the kind without cognizance is ‘that without cogni-
zance Bhikkhu Nanamoh remarks that Ato. regards

the sacittakd I acittakd pair and the sanMvimokkhd jno
sanndvimokkhd pair simply as alternative classifications.
This is undoubtedly the view of VinA. 1321, and also of
MilnT. 29. This latter passage unfortunately throws
no new light. It could be translated as: “ (Contem-
porary) awareness (as a factor) for acquittal (means):

translator's introduction

acquittal is from a state of having an offence because of
tlie presence of awareness. (Contemporary) awareness
(as a factor) for acquittal means an offence in wliich
there is cognizance present. (Contemporary) awareness
not (as a factor) for acquittal means; there is no acquittal
from the state of having an offence because of the presence
of awareness. No (contemporary) awareness (as a factor)
for acquittal means an offence in wliich there is no
cognizance present.”

This legalistic problem is perhaps an extreme case of
the difficulties a translator of Mih,. has to face and try
to surmount. At the same time, that the compiler of
MilindapanJia was able to produce this obscure passage
to give Nagasena the means of escape from the horns of
the dilemma the King had laid before him is but another
indication of how wide was his knowledge and recondite
his learning.

Another word of considerable difficulty was uIckaUssanti
at Miln. 143 in the phrase: ukJcalissanti nu Icho mama
savdlcd mayo, vissajjdpiyamdnd mam’ accayena hJiuddanu-
hhuddalcani sikMid'paddni uddJiu ddiyissanti. I have
translated this as: “ Will my disciples on being left by
me {mayd mssajjdjpiyamdnd) adhere to (uhJcalissanti) the
lesser and minor rules of training after my passing, or
will they repudiate {ddiyissanti) them ?” I have given
footnotes on these three Pali words. But there is more
to say about them, especially ukhalissanti. In our
passage the reading seems doubtful. PED. mider
ukkalissati gives this reference only, saying: “[== ukkihs-
sati ? ud+kihssati] to become depraved, to revoke (?)
Miln. 143.” Ud has the meanings of (1) up (high) or
high up, upward, on to (2) out of, forth. The remaining
part of the verb, its main part, must be in the future to
balance ddiyissanti at the end of the sentence. A present
tense, taking uk-kalissanti as a future, would be either
kalati or kilati. The former would hardly do here (see
kalita, Thag. 22 where, according to Pss. Breth., p. 27,
n. 2, “ the word denotes the musical call of a peacock ”),
though there is the commentarial variant reading kilita
and kilita. The latter seems, however, otherwise

translator’s introduction

unknown (from wkick of course no definite conclusion
can be drawn that it does not exist).

Now, it is true that hilisissati can mean to dirty
oneself, stain oneself, or to corrupt, Tliag. 954 (where
hilisissanti should perhaps read hilesissanti, as in the
Corny.). But there are two reasons against adopting
this reading for Miln. 143: (a) the ud would become
inexplicable and superfluous, (6) the verbal form it uses
is kalissanti which as the putative future of Jcalati or
hilati would give no sense here; and hence does not
appear to be a future tense at all, though this is required
by the sentence. The reading given by Si. seems better.
This is ussaMcissanti, the third person plural of the future
of ussaJekati, from ud, out of or up to -j-sakJeati, to go;
thus to go out from or to go up to. Yet surely “ to go
from ” would have taken the dative, and here we have
an accusative: sikhhdpaddni. Therefore, to go up to,
that is, to stick to, adhere to, and thus to keep up,
looks as if it would give a reasonable meaning. Moreover,
there is the verb osakkati {ava^sakkati) meaning to
draw back from, to recede; this could have been used
had some such meaning been intended. The whole
difficulty of this sentence is further complicated by the
two meanings of the verb ddiyati: to grasp, appropriate;
and to break, go asunder, split (from). If ussakkissemti
be taken, in spite of the accusative it governs, as “ to
go from ” then ddiyissanti would have to be taken in the
meaning of to grasp, thus simply giving the reverse of
the translation I suggest. MilnT. makes no comment
at all.

Another compound I thought would take more than a
footnote for adequate consideration was catujdtiyagandha
at Miln. 254. I was anxious to discover what exactly
are the four scents alluded to. Though this compound
is found in other Pali passages, none, so far as I know,
says what the four scents are, onty that they were used.
I again applied to the Bhildchu Nanamoh. The confu-
sion is as great as one would expect it to be in any matter
concerning plants and the simples or compounds,
medicines and scents produced from them. PED.,

lii translator’s introduction

under catur~jati, gives tlie four as “ saifron, jasmine,
Turkish (tarukkha) and Greek incense (yavana).”
Bhildchu Nanamoli thought that though PED.^s source
must have been Abhidhanappadipika (Abhp.) 147, the
entry looked like a quotation from memory and contains
two mistakes: tarwchha for turukJdia, and yavana for
yavanapuppka. Childers, under catujjdtigandho, gives
the right reference to Abhp. 147 and records the four
perfumes as kunkuma, yavanapupplia, tagara, turukkha.
He also refers to Burnouf, Lotus, p. 850. Burnouf’s note
is worth reading: “ Le parfum que Ton nomme ‘le
parfum des quatre esp^ces’ represente, suivant Clough,
une composition de kugkuma, ‘safran,’ de yavanapuchpa,
‘encens,’ de tagara, ^‘myrrhe,’ de luruchka, mot que
Wilson traduit par encens, ce qui fait repetition avec le
yavanapuchpa. (Clough, Singhal. Diction., t. II, p. 193).
Lassen remarque justement que la denomination de
turuchka n’est pas encore suffisamment expliquee. Si
eUe designe I’encens, ce doit etre autre esp^ce que le
yavanapuchpa.”

I can only give a brief note here in supplement to
Burnouf: Kunkuma (Sinh. kokum) is saffron, crocus
sativus. It should not be turmeric, but that is what
one gets nowadays in Ceylon if one asks for saffron.
Sir George Watt says the crocus has long been cultivated
in Kashmir^ and has a delicious scent when it is in
flower. If we are to know what the old compilers who
speak of the four scents meant by them, obviously it is
necessary for these scents to have been produced and
used in their day.

Yavanapupplia (Sinh. yon pup) so far is identified
with no certainty. Yona, yonaka, yavana usually mean
Bactria or Bactrian (Greeks) or (Greek) Bactrians.
Monier-WiUiams however seems to give a possible clue
of a more dejSnite nature for yavanapupplia when, under
yavana, he gives ohbanum (which is an aromatic gum
resin; so perhaps the flower of this ?).

Tagara (Sinh. tuvarala) appears to be a fragrant

^ Commercial Products of India, 1908, p. 429.

translator’s introduction

liii

powder, incense or frankincense prepared from tke skrub
Tabernaemontana coronariad It is by no means
unknown to tbe Pali canon (see PED., s.v.).

TuruJcMia (Sinb. turulc tel) seems to be or bave been
a fragrant oil used as one of tbe four royal perfumes.
Cbilders gives “ Indian incense.”

Fascinating as is this subject of tbe four scents, I can
bring it forward here only as a complicated problem
needing further investigation. As a minimum, tbe
following works would bave to be consulted: Abhp. 147,
and tbe Ven. Subbuti Thera’s rendermgs; also its Tika;
Monier-Williams’s Banskrit-English Dictionary; Sorata
Thera’s Sri Sumangala Sabdalco^a (Dictionary of old
and difficult Sinhalese words); tbe Y aidyalcasabdasindu
(a medical dictionary); Carter’s Sinhalese-English Dic-
tionary; and Sir George Watt, Oorrmeroial Products of
India (an abridgement of “ The Dictionary of tbe
Economic Product of India ”). Meanwhile, it is some-
times useful to know just bow confused things are to us
though no doubt at one time their connotations were
crystal-clear and stood in no need of explanation.

I bave taken these three words as specimens of the
toil and trouble, tbe care and anxious research that go
to make a critical translation even passable. Accustomed
as I am to the pitfalls of Pah hterature and the surprises
it may spring on one, that a translation should be slow
and painstaldng appears to me a ghmpse of tbe obvious.
It needs sajdng all tbe same. RhD. has called Miln.
“ tbe masterpiece of Indian prose,”® and a masterpiece
it certainly is. The translator therefore has perhaps even
a greater degree of responsibihty in regard to fidelity
in bis rendermgs and to style in bis prose than is usual
in bandhng these venerable and venerated records. It

^ See also W. Geiger, Culture of Ceyloii in Mediaeval Times, ed.
H. Bechert, Wiesbaden, 1960, wbo refers to tbe four sorts of perfumes
thus: “ saffron {Jzunhuma), a powder prepared from tbe blossoms
of tbe tagara sbrub (Tabernaemontana coronaria), tbe olibaniiin of
tbe tumhkha tree (Boswellia serrata) and tbe blossoms of tbe clove-
tree (Caryopbyllus aromaticus)/’ See MJws, 89. 42.

^ QKM, ii, p. xxvii.

liv

translator’s introduction

is a matter of much regret to me that since I began
making this translation, I have had little consecutive
time to give to it and was interrupted far too often and
for far too long by unforeseen and adverse circumstances.
I am constantly asked if a translation of Milindapanha
is available, and a kind friend, Mr. R. E. W. Iggleden,
most generously made a contribution to the costs of
the production of my Milinda’s Questions. The late
Jlanamoli Bhikkhu, to whom I have referred earlier, was
always ready with valuable assistance wlicnever I turned
to him; and Dr. K. N. Jayatilleke of Ceylon and Mr.
Dhanit Yupho of Thailand gave me many useful
suggestions concerning Mihnda’s dates. I am most
grateful for all the help I have received. With so much
encouragement, not to say pressure, I have thought it
best to publish the translation as it is, without the final
polish it should have had and without a fuller Introduc-
tion, though “ final ” is no doubt an inappropriate term
to use in coimection with Milindapanha. It is a fine
work, infinite in its variety, point upon point still
awaiting examination and exploration. It shows no
signs of being forgotten, and is referred to in almost
every modern book about Theravada Buddhism.

Where the footnotes and the Introduction contain
references to Miln. passages, the page numbers accom-
panyiag these references refer to the page numbers in
Trenckner’s MiVn . ; all these are given in heavy type in
square brackets throughout my translation. Therefore
the passages referred to should be as easy to trace in
these two volumes of translation as in Miln. itself.

I. B. HOKNEE.

London, July, 1961 .

ABBREVIATIONS

^ Anguttara-Nikaya.

AA.

Oontmientary on A.

Ap.

™ Apadana

Asl.

“ Attliasalini

BD.

- - The Booh of the Discipline

BIISD.

=» Buddhist Hybrid Sanskrit Dictionary

(Franklin Edgertoii)

BTTA.

== Buddhist Texts through the Ages

(ed. E. Connie)

Budv.

= Buddhavamsa

BudvA.

= Commentary on Budv.

CHI.

= Cambridge History of India

Comp.

= Compendium of Philosophy

Corny.

= Commentary

Cp.

= Cariyapitaka

CPD.

= Critical Pali Dictionary

(Dines Andersen and Helmer Smith)

™ Diglia-Nikaya

DA.

= Commentary on D.

DhA.

= Commentary on Dhp.

Blip.

= Dhammapada

Dhs.

== Dhammasangani

Dial.

= Dialogues of the Buddha

Divy.

= Divyavadana

DPPN.

= Dictionary of Pali Proper Names

(6. P, Malalasekera)

Dresden

= Jdtahastava or ‘‘ Praise of the Buddha^s

Foroner Births ”

Trans. Amer. Pliilosoph. Society, N.S.,
vol. 45, Part 5, 1955, by Mark J.

Dresden

Expos.

= Expositor

6.S.

“ Gradual Sayings

ItA.

= Commentary on Iti.

Iti.

= Itivuttaka

Ivi

ABBREVIATIONS

Ja. = Jataka

JAOS, — Journal of the American Oriental Society

J km . = Jinakalamali

JPTS. = Journal of the Pali Text Society

Khp. = Kluidclakapatlia

KhpA. Commentary on Klip.

KIcvL = Kankhavitarani

K,S. Kindred Sayirigs

Evil ^ Katliavattliu

KvuA. = Commentary on Kvu.

Lamotte, Hid, — Histone du Bouddhisnie indien,
Louvain, 1958

M. = Majjhima-Nikaya

MA, == Commentary on M.

Mhbv. ~ Makabodhivamsa

3Ihvs, = Mahavamsa

Mhvu, = Mahavastu

Mihi, = Milindapanha

(ed. V. Trenclmor)

MilnT. - Milinda-Tika

MLS, = Middle Length Sayings

MV. = Vinaya Mahavagga

M-W. = Monier-Williams, Sanskrit-English Dic-

tionary

Nd, ™ Niddesa

Netti. = Nettippakarana

P,Pn, = Path of Purification (Kanamoli)

P. Purity = Path of Purity (Pe Maung Tin)

Pdc, = Pacittiya

Par, ^ Parajika

PED, == Pali-English Dictionary

(T, W. Rhys Davids and W. Stede)
Ppn, = Path of Purification

PTC. = Pali Tipitakam Concordance

Pts, = Patisambhidamagga

Pts, Co7itr, “ Points of Controversy
Pug, == Puggalapanhatti

QKM, — Questions of King Milinda

RhD. = Rhys Davids

S, = Samyutta-Nikaya

ABBREVIATIONS

Ivii

SA.

= Commentary on S.

Si.

= Siamese printed edn. of Milindapanlia

Sn.

= Suttanipata

SnA.

= Commentary on Sn.

Sta.

= Sutta

Thag.

== Theragatha

ThagA.

= Commentary on Tliag.

TJnq.

= Tlierigatlia

V(l.

— Udana

UdA.

= Commentary on Ucl.

Up.

— ITpanisliad

Vbh.

= Vibhanga

VbhA.

= Commentary on Vbh,

Vin,

= Vinayapitaka

VinA,

= Commentary on Vin.

Vism.

= Visuddhimagga

Milinda’s Questions

PXIAISE TO THE LOED, THE AEAHANT,

THE PERFECT BUEDHA

L TALK ON SECULAE MATTERS

[1] The King named Milinda approached Nagasena at Sagala,

In the incomparable city, like the Ganges the ocean.

To him, the eloquent, the torch-bearer, dispeller of dark-
ness, the king, drawing near,

Asked many abstruse questions about correct or faulty
conclusions.

The solutions to the questions likewise were given over to
profound meanings,

Going to the heart, pleasing to the ear, wonderful,
astounding,^

Plunging into Further-Dhamma and Vinaya, deliberating
the net of the Suttas,

Nagasena’s talk was varied with similes and in the method.

Aspiring to knowledge herein while gladdening the mind,

Hearken to the abstruse questions, dissipating occasions
for doubt.

According to what has been heard There was a city
called Sagala, 2 a centre of all kinds of merchandise^ for

^ lomahamsana^ hair-raising, amazing.

2 tamyathd 'nusuyate. According to Trenckner, Miln,, p. vii,
this phrase is found in no other Pali work.

^ Lamotte, Hist, p. 115, and others, identify it with the modern
Sialkot, between the Chenab and Eavi. See Lamotte, op. cit., for
its once having had the name of Euthymedia. A. K. Narain,
IndO’Greehs, Appx. Ill, thinks the identification must be approached
with caution.

^ nandputahhedana, a phrase applied to the breaking of the seed-
boxes of the plant Patali, and so referring in a special way to
Pataliputta. See Vin. i. 229, D. ii. 87, Ud. 88, the art. on ptita-
bhedana in FED., and the note at BD. iv. 312.

milinda’s questions

the Greek Bactrians/ graced with rivers and mountain-
slopes, having delightful districts and regions, possessed
of parks, pleasure-grounds, woods, lakes and lotus-
pools — a lovely scene of rivers, mountain-slopes and
woods, it was laid out by knowledgeable men. Enemies
and adversaries had been destroyed, it was without
oppression; divers, varied and strong were its watch-
towers and ramparts,^ its splendid and nobhi arches
curving over the city-gates ; the palace was surrounded
by a deep moat and pale encircling walls; well laid out
were its carriage-roads, cross-roads,® squares and tli(>.
places where three or four roads met;'i the bazaar slio])s
were filled inside® with innumerable varieties of w(dl-
displayed goods; [2] it was richly adorned with a
hundred varieties of halls where gifts (were given); it
was splendid with hundreds of thousands of magnificent
dwellings like crests of snowy mountains; it was filled
with elephants, horses, chariots and pedestrians,® with
groups of handsome men and women; it was crowded
with ordinary people, warriors, nobles, brahmans,
merchants and workers; resounding with a variety of
salutations to ascetics and brahmans, it was the resort
of skilled men knowing a great variety (of things). It
had divers and varied shops for cloths: Benares muslin,
Kotumbara’ stuffs and so on. It was sweet-smelling

^ Tie Yonakas are usually taken as Ionian Greeks wio .settled
in Bactria; or a mixed people originating in A.sia-Minor. For a
useful discussion on Yavam, Yom, Yonaka, etc., see Narain,
Indo-Greeks, Appx. I. He cites MaMbharcUa viii. 45. 36: sarvajHd
yavanah, “ tie all-knowing Yavanas.”

® Reading kotthaka for text’s kottaka. Cf. description of a town
at Miln. 330.

® ccKcara as at Vin. iii. 151, iv. 271. See BD. iii. 268, n. 2.

® singhdtaka] see BD. iii. 105, n. 3; 268, n. 2.

® antara-, tie inside of a siop, as opposed to tie outside wiici is
often on tie pavement wiere much of tie business is done, tie
stores and supplies being kept inside.

« gaja-Jmya-raiha-patti. Tiis must be regarded as tie “ peaceful ”
counterpart of tie four “ wings of an army,” hatlM assa rathd jiaUl
(as at Vin. iv. 105), for Sagala was at peace.

Kotumbara (v.l. Kodumbara) was noted for tie excellence of
its cloti, Ja. vi. 51, 500, 501.

TALK ON SECULAR MATTERS

with the great variety of shops for flowers and perfumes,
well and tastefully displayed. It was filled with an
abundance of alluring jewels. Its shops, well-displayed
and facing (all) directions, were frequented by crowds of
elegant merchants. Full of kahapanas, silver, bronze
and stone-ware, it was the abode of shining treasure.
'J’he wariihouscs were full of an abundance of riches and
corn and wealth ; there were many foods and drinks, a
great variety of solid and soft foods, sweets, beverages
and savouries as in Uttarakiiru.’- Its harvests were
luuivy as in Ajakamanda, the city of devas.

Having set this forth, the former deeds^ of these*
must be told; and they must be told while what is
spoken about is divided into a sixfold heading; that is
to say: Former History, Mihnda’s Questions, Questions
on Distinguishing Marks, the Dilemmas,^ a Question
(solved by) Inference, Questions on Talk of Similes.
With reference to this Milinda’s Questions are twofold;
Questions on Distinguishing Marks, and Questions for
the Cutting off of Perplexity. The Dilemmas are also
twofold: the Great Division, and Questions on Talk
about yogins.®

[Former History]

Former History means the former deeds of these. It
is said that in the past when Kassapa was the Lord*

A country often mentioned in the Nikayas and later literature
as a niythiical region. From a detailed description given in the
Ataniitiya Suttanta (D._iii. 199) it would appear that food was
■■’-.-•"-•J'-p there. Alakamanda was one of its principal cities.
■ : ■■ their earlier deeds or kainma, and so the story of
their former births.

* Milinda and Nagasena.

* Mendakapanha, questions belonging to the ram, or questions
made of ram’s horns, thus dilemmas. Note at Miln. 422-423
suggests there is an allusion to the Ummagga J ataka {J a. vi. 363-355 )
which is told in the form of such a difficult and puzzling question
that only the Bodhisatta can answer it.

* On this table of contents, see Intr., p. xxviii.

“ Kassapa was the Buddha before Gotaiua.

milinda's questions

and was promulgating the Dispensation, a large Order of
monks was living in a residence near the Ganges. The
monks there were possessed of habitual morality.
Rising early and taking a long-handled broom and
sweeping the courtyard while reflecting on the special
qualities of the Buddha, they would make the rubbish
into a heap. Then a monk spoke to a novice,^ saying :
“ Come, novice, throw out this rubbish.” But he went
away as though not hearing. Summoned a second and
a third time, he still went away as though not hearing.
Then that monlc was angry, and thinking: “ This novice
is difficult to speak to [3] he gave him a blow® with
the handle of the broom; and he, crying and throwing
out the rubbish through fear, made the first aspiration :
“ Through this meritorious deed of throwing out the
rubbish may I, wherever I am successively reborn rmtil
I attain nibbana, be of great might and great glory like
the mid-day sun.”

After he had thrown out the rubbish he went to a ford
of the Ganges to wash, and on seeing the swirling surge
of the waves of the Ganges he made the second aspira-
tion: “ May I, wherever I am successively reborn imtil
I attain nibbana, be prompt iu saying the right thing
and prompt in answering questions (carrying all before
me) like this surge of waves.”

And when that monk had put away the broom in the
place* for brooms, he went to the ford of the Ganges to
wash, and hearing the novice’s aspiration he thought:
“ While he who was merely instigated by me aspires thus,
in what may I not be successful ?” And he made the
aspiration: “ May I, wherever I am successively reborn
until I attain nibbana, be prompt in answering questions

^ sdmanera^ see Yin. i. 62 82 ff.

^ duhhaca. A monk who is difficult to speak to is defined at
Yin. iii 178,

® At Yin. iv. 146 a monk who is angry and displeased must not
strike another. If novices were disrespectful towards monks, the
monks were able to prohibit them, within limits, from entering the
monastery, Yin. i. 84.

^ Lit. a hall, said.

TALK ON SECULAR MATTERS

(carrying all before me) lilie tliis surge of tbe waves of tire
Ganges; and may I be able to unravel promptly and
explain all tbe answers to the questions constantly asked
me by tins (novice).” Botli of these spent tbe whole
interval between (the uprising of) one Buddha and the
next circling-on among devas and men. And even as
Moggah’s son, the Elder Tissa^ was seen by our Lord,
oven so were these also seen, as it is explained: “ Five
Imndred years after I have attained complete nibbana
these will uprise (again) and, disentangling it and maldng
it clear by asking questions and by the use of similes,
tliey will explain what was made abstruse by me when
I taught Dhamma and Discipline.”

Of these two the novice became the Edng called
Mrlinda in the city of Sagala in India. He was wise,
experienced, clever, able; he was one who acted con-
scientiously at the times of doing alB the (magic) devices,
ceremonies and observances concerning things past,
future and present. Many were the arts® he had
mastered, that is to say: the revealed tradition,^ secular
lore,® the Sanlchya, Yoga, Nyaya® and Vaisesika systems,
accountancy, music, medicine, the four Vedas,'^ the
Puranas, the oral traditions, astronomy, conjuring, logic,
spells, fighting, poetry, reckoning on the fingers, [4] in a
word, the nineteen (arts). A disputant hard to equal,
hard to overcome, he was acclaimed chief of the leaders
of the numerous schools of thought.® In the whole of
India there was no one like King Milinda in fortitude,
speed, courage and wisdom. He was rich, of great

1 See Mhvs. V. 95 ff., 131 ff.

^ Text samanta-) Si. kammanta-.

^ saitha, lore, science, art, sdstm,

^ suti. See 3Iiln. 178 wliere tiiis word appears to have a different
meaning.

^ sammuti, convention.

® Here called mti.

’ See Miln. 178, for this and the next two words, ^urdTia and
itihdsa, there in the singular.

® titthakara^ the ford-makers or course-setters. The “ ford
gives access to crossing the river of Death to the security of the
Further Shore the other side.

milinda’s questions

wealth and great prosperity; his armed forces ivere
without end.

Now one day King Milinda issued forth from the town
as he wished to see his endless armed forces in their
fourfold array.^ When he had had the army mustered
outside the town the king, who was fond of discussion
and eager for conversation with natural philosophers,®
sophists and others of the sort, looked at the sun and
addressed his ministers, saying: “ Much of the day still
remains; what should wo do if we returned to the town
now ? Is there any learned ascetic or braliman or
leader of a company, leader of a group or teacher of a
group who, perhaps claiming to he an arahant, a perfect
huddha, could converse with me and dispel my doubts ?”

When this had been said five hundred Bactrian G-reeks
spoke thus to King Milinda: “ There are six teachers,
sire : Purana Kassapa, Malckhah of the Cow-pen,
Nataputta the Jain, Sanjaya Belattha’s son, Ajita of the
Hair-blanlret, Pakudho Kaccayana.® These leaders of
companies, leaders of groups, teachers of groups are well
Icnown, they are founders of schools of thought held in
high repute by the manyfolk.* Go you, sire, ask them a
question and let your doubts be dispelled.”

1 Of. Vin. iv. 105; elephants, lioraes, chariots and infantry, and
see above, p. 2, n. 6.

® lohdyata, see Dial. i. 166-172.

® These six heretical ” teachers were all contemporary with the
Buddha and therefore dead long before Milinda’s time. Though the
particular tenets each was credited with holding are given at
D. i. 50 ff., a certain amount of confusion exists, specially perhaps
with the views ascribed to Purana Kassapa, Makkhali Gosala and
Ajita Kesakambalin, other passages in the Pitakas on occasion
ascribing the views of one (as found stated at D. i. 50 ff.) to either
of the others. Por another brief resumd of their teachings and
further references, see DPPN. under the names of each of these
heretical leaders. That these names occur in our passage above
caused RhD. to suspect an interpolation. But we must remember
that the events being narrated here are supposed to be past history
and that (see Miln. 3) the novice (King Milinda) had been seen by
the Buddha. At all events the “ compiler ” of Miln. knew the
Pitakas far too well to be in any doubt whether these teachers were
living or dead by the time of Milinda.

^ Of. M. i. 198, ii. 2-3.

TALK ON SECULAR MATTERS

Then King Milinda, surrounded by the five hundred
Bactrian Greeks, having mounted a splendid chariot, an
auspicious vehicle, approached Purana Kassapa; hav-
ing approached, he exchanged greetings with Purana
Kassapa; and when he had exchanged greetings of
friendliness and courtesy he sat down at one side. As
he was sitting down at one side. King Milinda spoke thus
to Purana Kassapa:

“ Who, revered Kassapa, rules the world V’

“ The earth, sire, rules the world.”

“ But if, revered Kassapa, the earth rules the world,
then why do beings when they are going to Avici Niraya
Hell go there passing^ the earth ?” [5] When this had
been said, Purana Kassapa was able neither to swallow
down nor spew out (the puzzle) f he sat (there) with his
shoulders drooping, silent, downcast.

Then King Milinda spoke thus to Makkhali of the
Cowpen: “Axe there, revered Gosala, deeds that are
skilled and unskilled ? Is there fruit, result of deeds
that are well done and badly done ?”*

“ Sire, there are not deeds that are skilled and
unskilled, there is no fruit, no result of deeds well done
and badly done. Those, sire, who are warrior-nobles in
this world, on going to a world beyond will be precisely
warrior-nobles again. Those who are brahmans, mer-
chants, workers, members of low castes, sweepers, on
going to a world beyond will be precisely brahmans . . .
sweepers again. So what is the use of deeds, skilled or
unskilled ?”

^ atikhamitvd has this meaning besides the allied one of over-
coming, transcending, surpassing, passing beyond; cf. M. i. 192,
Iti. p. 61. To translate the phrase as “ thus getting outside the
sphere of the earth ” has landed RhD. in some diiSculties. But this
question of MUinda’s is certainly, and perhaps intentionally, obscure.
2 Cf. M. i. 393.

2 The words of this question are sometimes formd categorically
stated in the Pitakas as an example of wrong view [e.g., M. i. 287,
401, 516, 8. iii. 206; cf. Kvu. 30-31). At D. i. 55 this is the view
ascribed to Ajita Kesakambalin. For much information regarding
Makkhali’s life and tenets see A. L. Basham, History and Doctrines
of the AjiviJcas, London, 1951.

milinda’s questions

“ If, revered Gosala, tlie warrior-nobles, brahmans
. . . sweepers in this world become precisely warrior-
nobles, brahmans . . . sweepers again in a world
beyond, there is nothing to be done by deeds, skilled
or unskilled. But then, revered Gosala, those who in
this world have had their hands cut off, on going to a
world beyond will be again precisely those who liave
had their hands cut off; those who have had their feet
cut off will be again those with their feet cut off; those
who have had their ears and nose cut off will be again
those with their ears and nose cut off.”^ When this
had been said, Makkhali of the Cow-pen was silent.

Then it occurred to King Mihnda: “ India is indeed
empty,® India is void® indeed. There is no ascetic or
brahman able to converse with me to dispel my doubts.”®
Then King Mihnda addressed the ministers, saying:
“ Indeed, sirs, it is a lovely moonlight night. Suppose
we were to approach an ascetic or a brahman tomorrow
to ask a question. Who is able to converse with me to
dispel my doubts ?”* When he had spoken thus the
ministers, falhng silent, stood gazing at the King’s face.

Now at that time the town of Sagala had been empty®
of clever ascetics, brahmans and householders for twelve
years. But wherever the King heard that clever
ascetics, brahmans or householders were Hving, he went
there to ask them a question; [6] but all those who were
unable to satisfy the King with answers to his questions
went away to this (place) and that, and all those who
did not go away to another district remained silent.
But the monks mostly went to the Himalayas.

Now at that time a hundred myriad arahants were
living on the Guarded Plateau® on an Himalayan
mountain-slope. Then the venerable Assagutta,'' having
heard with the deva-like condition of hearing K ing

^ Gf. Kvu. 31. ^ titccha . . . paldpa; of. Miln. 21.

® Cf. below, Miln. 21. ^ Of. Mow, Miln. 19.

® sunna. ® Rakkhitatala.

’’ At DA. 779, VbhA. 272 be is cited as an example of a halyai^a-
mitta who delights in meditation on loving-kindness (or, friendliness),
and from association with whom ill-will is got rid of.

TALK ON SECULAR MATTERS

Milinda’s speech, had the Order of raonks convened on
the summit of Yugandhara^ and asked the monks,
saying: “ Your reverences, is there any monk capable of
conversing with King Milinda to dispel his doubts ?”
When he had spoken thus the hundred myriad arahants
were silent. On being asked a second and a third time
they were silent. Then the venerable Assagutta spoke
thus to the Order of monks:

“ There is, your reverences, in the Abode of the
Thirty-Three a mansion named Ketumati to the east of
Vejayanta.® A young deva® named Mahasena is living
there. He is capable of conversing with this King
Milinda to dispel his doubts.” Then the hundred myriad
arahants vanished from the slopes of Yugandhara and
appeared in the Abode of the Thirty-Three. Sakka,
chief of devas, saw these monies as they were coming
from a distance; seeing them, he approached the
venerable Assagutta; when he had approached the
venerable Assagutta and greeted him he stood at one
side. As he was standing at one side Sakka, chief of
devas, spoke thus to the venerable Assagutta: “ Revered
sir, great is the Order of monks that has arrived. I am
at the service of the Order of monks. What does it
require ? What is there I could do ?”

“ Sire, this Kiing named Milinda in the town of Sagala
in India is a disputant hard to equal, hard to overcome,
he is acclaimed chief of the leaders of the numerous
schools of thought. When he has approached an Order
of monks, he worries that Order by asking questions by
means of professing a wrong view.”

Then Sakka, chief of devas, spoke thus to the venerable
Assagutta : “ This King MiKnda, revered sir, deceasing
from here, has arisen among men. But, revered sir, this
young deva called Mahasena who lives in the Ketumati
mansion [7] is capable of conversing with King Milinda

^ One of the Himalayan mountains.

2 A 'pdsada or palace belonging to Sakka.

^ devaputta, or perhaps just a deva or deva’s son, I think some
idea of youth is intended: a deva who had not been a deva for long,
or who would not continue to be one for long. Cf, Miln. 126.

milinda’s questions

to dispel (Ms doubts). We will entreat^ tMs young deva
to arise in tbe world of men.”

Then Sakka, cMef of devas, having vanished from the
Order of monks, entered Ketumati mansion and em-
braced Mahasena, the young deva, and spoke thus;
“ The Order of monks is entreating you, my dear, to
arise in the world of men. ”

“ Eevered sir, I have no desire for the world of men
that is given over to kamma; the world of men is dark.*
It is precisely here, revered sir, in a deva-world, that I,
being one that attains ever higher and higher, will gain
complete nibbana.” And a second and a tliird time
Mahasena, the young deva, on being entreated by Sakka,
chief of devas, spoke thus; “Revered sir, I have no
desire for the world of men that is given over to kamma.
The world of men is dark. It is precisely here, revered
sir, in a deva-world, that I, being one that attains ever
Mgher and higher, will attain complete nibbana.”

Then the venerable Assagutta spoke thus to the young
deva Mahasena; “Now we, my dear, on surveying the
world including the devas, see no one except you who,
refuting what King Milinda says, is capable of supporting
the Dispensation. My dear, the Order of monies is
entreating you, saying; Tt were well, worthy one,® if
you, having been reborn in the world of men, should
support and teach the Dispensation of Him of the Ten
Powers.’ When this had been said Mahasena, the
young deva, thought: “ It is said that I, refuting King
Milinda, will be capable of supporting the Dispensation,”
and, feehng pleased and elated, he gave his consent,
saying: “ It is good, revered sir, I will arise in the world
of men.”

Then these monks, having concluded that business in
the deva-world, vanisMng from among the devas of the

^ Cf, the four modes of descent into a womb, Miln. 127 f.

2 tibbaj dense, confused. Cf. M. i. 341, gahanam K eiam yadidam
manussd, this is a tangle, that is to say human beings.

® safjpurisa, very man. Si. reads mdrisa, “ my dear.”

^ The Ten Powers of a Tathagata are described at M. i. 69 ff.,
A. V. 32 ff.

TALK ON SECULAR MATTERS

Thirty-Tliree, appeared on the Guarded Plateau near the
Himalayan mountain-slope. Then the venerable Assa-
gutta spoke thus to the Order of monks: “ There is,
your reverences, some monk not come to the convention
of this Order of monks. When this had been said, a
certain monk spoke thus to the venerable Assagutta;
“ There is, revered sir, the venerable Rohana who, having
left here a week ago for [8] an Himalayan mountain-
slope, has attained cessation send a messenger to him.”
The venerable Rohana, emerging from cessation at that
very moment, thought: “ The Order is waiting for me ”
and, vanishing from the Himalayan mountain-slope,
appeared before the hundred myriad arahants on the
Guarded Plateau. Then the venerable Assagutta spoke
thus to the venerable Rohana : “ Now, reverend Rohana,
when the Buddha’s Dispensation is dissolving, do not
you see what is to be done for the Order ?”

“ I was lacking in attention, revered sir.”

“ Well then, reverend Rohana, do you undergo a
punishment.”®

“ What shall I do, revered sir ?”

“ Reverend Rohana, there is a brahman village called
Kajangala; a brahman named Sonuttara lives there, and
he will have a son, a boy named Nagasena. Well then,
do you, reverend Rohana, visit that family for almsfood
for seven years and ten months; when you have visited
it for almsfood and drawn away the boy Nagasena, let
him go forth.^ When he has gone forth you will be free

^ This way of introducing Eohana into the narrative seems loosely
based on the fact that an Order of monks had to be absolutely
complete in order to contract official business ; and there also seems
to be an echo of Ananda’s absence from the First Council.

® nirodha. This probably refers to the ninth, last and highest
meditative plane, that where knowing and feeling are arrested;
Si. reads pathamajjhdna, the first meditation.

® da'iidakammam kwrohi. Cf. Mhvs. V. 101, dandakammdraha]
and Mhvs. V. 95 ff. for the coming of Brahma Tissa to be reborn
in the house of the brahman Moggali, the going forth of Siggava,
a m i n i ster’s son, and his visits to Tissa’s house where he received
the same kind of treatment as is related in Miln. of Rohana.

* From home into homelessness, as Si. inserts.

milinda’s questions

of this punishment.” And the venerable Rohana
agreed, saying: “ It is good.”

And the young deva Mahasena, deceasing from the
deva-world, took on re-connection^ in the womb of the
wife of the brahman Sonuttara. Contemporaneously
with his talcing on re-connection three wonderful and
marvellous things occurred: arms and weapons burst
into flames; the first fruits of the crop ripened; and a
great rain-cloud poured down its rain. From the time
that he (Mahasena) took on re-connection, the venerable
Rohana, though visiting that family for almsfood for
seven years and ten months, did not obtain so much as
a spoonful of rice or a ladleful of conjey or greetings or
salutations with joined palms or any of the duties proper
(from lay-people to monks). Rather, it was reviling and
abuse that he received, and there was no one who said :
“ Pass on (to the next house^), revered sir.” But one
day, at the end of the seven years and ten months, he
was addressed with at least the words: “Pass on,
revered sir.” And on that very day, the brahman [9]
coming back from his business outside® and seeing the
Elder on the opposite side of the road, said to him:
“ Did you, you who have gone forth, come to our house ?”

“ Yes, brahman, I came.”

“ Did you receive anything ?”

“ Yes, brahman, I received.”

When the brahman had reached the house, being dis-
pleased, he inquired: “ Did you give something to that
one who has gone forth ?”

“We gave him nothing.”

The next day^ the brahman sat at the door of the house
itself, thinldng: “ Today I will rebuke that one who has

^ paiisandhi, re-linking, re-connection, especially of consciousness,
implying a re-assemblage of nama-rupa after there had been cuti,
dying, deceasing, falling from another birth.

® A polite way of indicating inability to give food to a mendicant.

® Outside the village is probably meant, but not necessarily “ work
in the fields ” {QKM. i. 15).

* dutiyadivase, on the second day, and referring on both occasions
to one and the same day, namely the day after the brahman had
inquired of his family whether they had given alms.

TALK ON SECULAR MATTERS

gone forth for his lying speech.” The Elder arrived the
same day^ at the brahman’s house-door, and the brahman,
on seeing him, spoke to him thus :

“ You received nothing at our house yesterday
although you said you had received (something). Is
lying speech allowed to you ?”

The Elder said: “ For seven years and ten months,
brahman, I have not received so much as a Tass on’ at
your house, but yesterday I was addressed with at least
the words, ‘ Pass on.’ It was in reference to these
friendly words that I spoke thus.”

The brahman thought: “ Having received only so
little as these friendly words, they® speak out in public,
sa3dng: ‘ I am receiving.’ So how will they not speak
forth on receiving some real® solid or soft food ?” and,
being pleased, he had the rice that had been prepared
for his own use given to him as a “ spoon-alms with
condiments and vegetables, saying: “ You will obtain
this almsfood for all time.” And on the following day
when he saw the Elder’s calm as he was approaching,
he became more and more pleased with him and invited
the Elder to take his meal inside his own house in
perpetuity. The Elder consented by becoming silent.
Every day when he was going away after he had had
his meal, he went after he had spoken some short part
or another of the Buddha’s words.®

That brahman lady gave birth to a son at the end of
ten months. He was called Nagasena. Growing up,
he came in due course to be seven years old. Then his
father spoke thus to the boy Nagasena: [ 10 ] “ Dear
Nagasena, you should train yourself in the trainings® in
this brahman family.”

^ dutiyadivase, on. the second day, and referring on both occasions
to one and the same day, namely the day after the brahman had
inquired of his family whether they had given alms.

^ Probably referring to those that have gone forth.

^ annam hind, anything else, something diiferent. How will
they speak forth on receiving something else; solid and soft food?”

^ Icatacchuhhikklia, as at Vin, i. 55, Thag. 934. See BD iv. 72,
n. 2.

^ Buddhavacana. ® sikkhd.

milinda’s questions

“ What, father, are called the trainings in this brahman
family ?”

“ The three Vedas are called the trainings, dear
Nagasena; the remaining crafts are called crafts.”

“ Well then, father, I will learn (them.)”

Then the brahman Sonuttara gave a teacher’s fee of
a thousand^ to a brahman teacher, and when he had had
a small couch laid down at tlui side of a room inside a
long house, 2 he, spoke thus to the brahman teachcjr:
“ You, brahman, must make this boy study the
mantras.”

The brahman teacher said: “Well then, dear boy,
learn the mantras,” and he studied® them. After no
more than a single repetition, the three Vedas were
learnt by heart, properly intoned in voice, properly
understood, properly arranged and properly pondered by
the boy Nagasena. All at once vision arose (in him) in
regard to the three Vedas with their vocabularies and
rituals, with the phonology and exegesis and the oral
tradition as the fifth;* he was learned in the lines (of the
Vedas), the expositions and popular philosophy of the
marks of a Great Man. Then the boy Nagasena spoke
thus to his father:

“ Father, is there anything further than this to be
trained in in this brahman family, or is this simply the
full extent ?”

“ Dear Nagasena, there is nothing further than this
to be trained in in this brahman family; this is simply
the full extent.”

Then the boy Nagasena, having passed the teacher’s
examination, leaving the long house, his heart rebulciug
him for his former impressions,® meditating in solitude,
and considering the beginning, middle and ending of his
own craft,® but not seeing even the shghtest pith in

* Probably Icahdpams to be understood.

2 jiasada, also meaning a king’s palace. ® sajjhdyati.

* Of. D. i. 88, M. ii. 133, A. i. 163, etc.

® ‘pulhavdsand. Cf. Sn. 1009. Also Miln., p. 263, pubbe vdsita-
vdmnd.

« Gf. 8nA. 327.

TALK ON SECULAR MATTERS

either the beginning, middle or ending, thought:
“ Empty indeed are these Vedas, void indeed are these
Vedas, pithless, without pith,” and he was remorseful
and displeased^

Now at that time the venerable Kohana, sitting in the
Vattaniya hermitage,® knew by mind the reasoning in
the mind of the boy Nagasena and, dressing himself and
taking his bowl and robe, vanished from the Vattaniya
hermitage and appeared before the brahman village of
Kajangala. The boy Nagasena who was standing in the
porch of his own gateway saw the venerable Rohana
coming from the distance; when he saw him he was
pleased, uplifted, joyous, rapturous and happy, and he
thought: “ Perhaps this one who has gone forth might
know what is the pith.” And he approached the vener-
able Rohana; having approached, [11] he spoke thus to
the venerable Rohana : “ Who are you, dear sir, that you
are thus shaven and wear saffron robes ?”

“ Boy, I am called one that has gone forth.”

“ Why are you, dear sir, called one that has gone
forth ?”

“ One that has gone forth has to banish evil stains;
therefore am I, boy, called one that has gone forth.”

‘ ‘ Why is your hair, dear sir, not as that of other men ? ’ ’

“ When one has cut off the hair and the beard one
goes forth, boy, after seeing these sixteen impediments.®
What sixteen ? The impediment of ornamenting one-
self, the impediment of decking oneself out,^ of smearing
oneself with oil, of shampooing oneself, of using garlands,
of using scents, of using unguents, of using yellow
myrobalan,^ of using emblic myrobalan,'^ of using dyes,
of using ribbons, of using combs, the impediment of
barbers, of disentangling (curls), the impediment of

1 No doubt at baviug given the time to learning them.

2 Vattaniyasenasana, mentioned at Vism. 430, Asl. 419 as tbe
scene of a daily miracle.

3 Ten quite diiferent palibodJia are given at ^ Vism, 90. ^ Only
fifteen are given above in the text, but sixteen in Si., five of which do
not occur in our text.

^ One of the fruits allowed to monks as medicines, Vin, i. 201.

milinda’s questions

vermin. When their hair falls out people are grieved,
they mourn and lament, they beat their breasts and fall
into disillusion.^ Impeded by these sixteen impediments,
boy, men expel all the subtlest crafts.”

“ Why are your clothes, dear sir, not as those of
others ?”

“ Beautiful clothes, connected with sense-pleasures,
are marks of householders. Whatever be the perils that
spring from clothes, they exist not for one who wears
saffron garments. That is why neither my clothes are
like those of others.”

“ Do you know, dear sir, what are the crafts ?”

“ Yes, boy, I do know the crafts. And that whicli is
the supreme mantra in the world, that too I know.”

“ Are you able to teach it to me, dear sir ?”

“ Yes, boy, I can.”

“ Well then, teach me.”

“ But it is not the right time, boy, we have entered
among the houses for almsfood.”

Then the boy Nagasena took the venerable Rohana’s
bowl from his hand and led him into the house; and,
having with his own hand served and satisfied the
venerable Rohana with sumptuous food, sohd and soft,
he spoke thus to him when he had eaten and withdrawn
his hand from the bowl: “ Grood sir, teach me the
mantra now.”

“ When you, boy, are without the impediments and
have got your parents to give their consent^ and when
you wear the apparel, as I do, of one who has gone forth,
then I will teach you.”

Then [12] the boy Nagasena approached his parents
and said: “ Mother and father, this one who has gone
forth said: ‘ I know that which is the supreme mantra
in the world,’ but he does not teach it to one who has
not gone forth in his own presence. I would learn that
mantra after I had gone forth in his presence.”

His parents thought: “ Let our son learn the mantra

^ This sequence of words is stock, see, e.g., M. i. 86.

^ Parents have to give their consent to their sons in order that
they may enter the Order, Viii. i. 74.

TALK ON SECULAR MATTERS

even though (it means his) going forth; once he has learnt
it he will return.”^ And they gave their consent,
saying: “ Learn it, son.”

Then the venerable Rohana took the hoy Nagasena
and approached the Vattaniya hermitage and Vijambha-
vatthu. Having approached it and spent a night in
Vijambhavatthu, he approached the Guarded Plateau,
and having approached, he let the boy Nagasena go
forth in the midst of the hundred myriad arahants.
And when the venerable Nagasena had gone forth he
spoke thus to the venerable Rohana: “ I have taken
your dress upon myself, revered one; now teach me the
mantra.”

Then the venerable Rohana thought: “ Now, in what
should I first of all train® Nagasena: the Suttantas or the
Abhidhamma ? But this Nagasena is clever and easily
able to master the Abhidhamma itself.” So he trained
him in the Abhidhamma first.

And the venerable Nagasena mastered the whole of the
Abhidhamma-pitaka after only one exposition, that is
to say the Dhammasangani adorned with triads and
dyads, sa5dng: ‘ Skilled mental states,® unskilled mental
states, indeterminate mental states ’ the Vihhanga-
composition adorned with eighteen analyses beginning
with that on the TchandJid] the DMtukaihd-composition,
its fourteenfold division beginning with inclusion,
non-inclusion; the Puggalapannatti with its sixfold
division beginning with the exposition of the hhandha
and the exposition of the dyatcmd', the Kathdvatthu-
composition, divided by combmng a thousand dis-
courses — ^five hundred from our own speakers, five
hundred from dissenting speakers; the Yamaha with its

^ C/. M, ii. 60 where Ratthapala’s parents, giving him their
consent to go forth, said that after he had done so he must return
and see them.

2 vineti is to train, control, avert, divert, in the sense of leading
away from,

^ dhammd.

^ These are the opening words in the mdtihd to Dfe., and the
exposition of these three categories occupies Bhs. §1-364:, §365-430,
§431-565^respectively.

milinda’s questions

tenfold division beginning with tlie pair on roots/ and
the pair on the hJiandlm', the PaffiMna-composition Avith
its twentyfourfold division beginning with ‘ conditioned
by cause, conditioned by objective support’ (for medita-
tion) — [13] and he said: “Let be, revered sir, do not
propound it again, I can study it from mercily this
amount (of listening to it).”

Then the venerable Nagasena approached those;
hundred myriad arahants; and Avhen he had approached
them he spoke thus to them: “ I, revered sirs, thinking
of skilled mental states, unskilled mental states, indeter-
minate mental states, and having arranged them in these
three parts, will propound the whole of the Abhidhamraa-
pitaka in detail.”

“ It is good, Nagasena, propound it.”

Then for seven months the venerable Nagasena
propounded the seven compositions in detail. The
earth roared, the devatas applauded, the Brahmas
clapped their hands, and deva-like perfumes and powders
and deva-like flowers of the manddrava rained down.
Then when the venerable Nagasena was full twenty
years old the hundred myriad arahants ordained him*
on the Guarded Plateau. And when the venerable
Nagasena had been ordained, he dressed early in the
morning towards the end of that night, took his bowl
and robe, and on entering a village together with his
preceptor,® he reasoned like this: “ Empty indeed is my
preceptor, foohsh indeed is my preceptor, in that, having
set aside the remainder of the Buddha’s word, he
trained me flrst in the Abhidhamma.”

Then the venerable Rohana, knowing by mind the
reasoning in the mind of the venerable Nagasena, spoke
thus to him: “You reasoned that reasoning unsuitably,
Nagasena, and it was not suitable in you, Nagasena.”

Then it occurred to the venerable Nagasena: “ Indeed
it is wonderful, indeed it is marvellous, that my preceptor

1 mula,

2 Men had to be twenty years old for full ordination, upasam])add^
to be permissible, Vin. iv. 130 (Pac. 65).

^ upa^jhdya.

TALK ON SECULAR MATTERS

can know by mind a reasoning in (someone else’s) mind.
Indeed my preceptor is clever. Suppose I were to
apologise to bim ?” Then tlie venerable Nagasena
spoke thus to the venerable Eohana: “Forgive me,
revered sir, I will not reason like that again.”

Then the venerable Eohana spoke thus to the venerable
Nagasena: [14] “I do not forgive you, Nagasena, to
that extent. But there is, Nagasena, a town called
Sagala where the king named Milinda is reigning. He
worries the Order of monks by asking questions by
means of professing a wrong view. If you go there and
tame that king and make him pleased (with our teaching) ,
then I will forgive you.”

“ Let be, revered sir, this one king, Mihnda. If all
the kings in the whole of India were to come and ask
me questions, revered sir, and if, in replying, I were to
mow them all down, would you forgive me, revered
sir ?” When he had said: “ I do not forgive you,” he
said: “ Well then, revered sir, in whose presence^ shall
I spend the three months of the rains

“ Nagasena, the venerable Assagutta is staying in the
Vattaniya hermitage. Go you, Nagasena, and approach
the venerable Assagutta; having done so, in my name
salute the venerable Assagutta’s feet with your head,
and speak thus to him: ‘My preceptor, revered sir,
salutes your feet with his head, and asks if you are free
from disease, without illness, buoyant, strong and living
in comfort he sent me to stay near you for these three
months.’ And if he says: ‘ What is your preceptor’s
name V you should say: ‘ He is called the Elder Eohana,
revered sir.’ And if he says: ‘ What is my name V you
should say: ‘ My preceptor knows your name, revered
sir.’ ”

“ Very well, revered sir,” and the venerable Nagasena,

^ Having been only just ordained, lie still bad need of a preceptor.

2 Tbougb the rains last four months, each monk was supposed
to spend either the first three months or the last three in the same
residence or monastery and was not allowed to go on tour or travel
while the rains lasted. See Yin, i. 137 f.

^ Stock.

milinda’s questions

having greeted the venerable Rohana, keeping his right
side towards him, took his bowl and robe and, walking
on tour, gradually approached the Vattaniya hermitage
and the venerable Assagutta. Having approached and
greeted the venerable Assagutta, he stood at a respectful
distance. The venerable Nagasena, standing at a
respectful distance, spoke thus to the venerable Assa-
gutta:

“ My preceptor, revered sir, salutes your feet with his
head and asks whether you are free from disease, without
illness, buoyant and living in comfort. My preceptor,
revered sir, sent me to stay near you for these three
months.”

The venerable Assagutta spoke thus to the venerable
Nagasena: [15] “ What are you called

“ I, revered sir, am called Nagasena.”

“ What is your preceptor’s name ?”

“ My preceptor, revered sir, is called the Elder
Rohana.”

“ WEat is my name ?”

“ My preceptor, revered sir, knows your name.”

“ It is good, Nagasena, put away your bowl and robe.”

“ Very good, revered sir,” and he put away his bowl
and robe. And on the next day, after he had swept the
cell, he set out water for washing the face and tooth-
cleaners.^ The Elder swept again the place that had
been swept, threw out the water, fetched other water,
and having removed the tooth-wood® he chose other
tooth-wood, but he did not make conversation. He did
this for seven days, and on the seventh day asked (the
same questions) again, and when he had spoken as
before, he allowed him residence for the rains.

^ Cf. the following passage with VmA. 40.

* dantapo'^. These are among the services a saddhiviharika, one
who shares a cell, has to render his preceptor, Vin. i. 46, and a
pupil, antevasiJca, Iiis teacher, Vin. i. 61.

® danta-hattha. A method of giving this to the preceptor or teacher
is given at VinA. 977. Whether the preceptor chooses a piece of
wood of long, middling or short length, it lasts for three days and
then has to be replaced by another stick of the same size.

TALK ON SECULAR MATTERS

Now at that time an important woman lay-follower^
had supported the venerable Assagutta for thirty years.
At the end of the three months she approached the
venerable Assagutta and, having approached, she spoke
to him thus : “ Is there another monk with you, father

“ Great lady lay-follower,® there is a monlr called
Nagasena with me.”

“ Well then, father Assagutta, consent to a meal on
the morrow together with Nagasena.” The venerable
Assagutta consented by becoming silent. Then the
venerable Assagutta, dressing in the early morning
towards the end of that night and taking his bowl and
robe, approached that important woman lay-follower’s
dwelling together with the venerable Nagasena as his
attendant and, having approached, he sat down on the
appointed seat. Then that important woman lay-
follower with her own hand served and satisfied the
venerable Assagutta and the venerable Nagasena with
sumptuous foods, solid and soft. Then when the
venerable Assagutta had eaten and had withdrawn his
hand from his bowl, he spoke thus to the venerable
Nagasena: “Do you, Nagasena, give the benedictive
thanks^ to the important woman lay-follower.” And
having said this, he rose from his seat and departed.® [16]
Then that important woman lay-follower spoke thus to
the venerable Nagasena: “ I, dear® Nagasena, am old,
give me the benedictive thanlcs by means of a profound
talk on Dhamma.”

Then the venerable Nagasena gave benedictive thanks
to that important woman lay-follower by means of a
profound talk on Abhidhamma that was supermundane
and connected with (the concept of) emptiness. Then as

^ mahdupdsikd, mahd meaning important or venerable here.

2 tdta, a term of endearment often used by parents to children.

^ He addresses her as malidupdsilca.

^ After a meal monks have to give some short talk on Dhamma to
those who provided the meal (as at Miln. 9) ; the woman lay-follower
however wanted a more profound talk.

^ It is doubtful whether, according to the Vinaya ruling, a monk
is entitled to go away before the thanks have been uttered.

milinda’s questions

that important woman lay-follower was sitting on that
very seat, Dhamma-vision, dustless and stainless, arose
to her: that whatever is of the nature to arise all that is
of the nature to stopd

And after he had given the benedictive thanks to that
important woman lay-follower and was reflecting on the
Dhamma he himself had taught (her), the venerable
Nagasena aroused insight^ and was established in the
fruit of stream-attainment as he was sitting on that
very seat.

Then the venerable Assagutta who was sitting in a
pavilion knew that these had both acquired Dhamma-
vision, and he burst forth into applause: “ It is good, it
is good, Nagasena, that by one shot of an arrow two
great persons® are pierced.” And various thousands of
devatas burst into applause. Then the venerable
Nagasena, rising from his seat, approached the venerable
Assagutta, and when he had approached and greeted
him he sat down at a respectful distance. The venerable
Assagutta spoke thus to the venerable Nagasena as he
was sitting at a respectful distance:

“ Go you, N%asena, to Pataliputta.^ The venerable
Dhammarakkhita is living in the Asoka monastery in
the town of Pataliputta. Master the Buddha’s words in
his presence.”®

“How far from here, revered sir, is tlie town of
Pataliputta ?”

“A himdred yojanas,® Nagasena.”

“ The way is long, revered sir, and on the way food
will be hard to get. How can I go ?”

“ Go you, Nagasena; you will get almsfood on the
way: fine rice, rice-water with the black specks removed
and with various curries, various condiments.”^

“ Very well, revered sir.” And the venerable
Nagasena, having greeted the venerable Assagutta,

^ Stock, see, e.g., Vin. i. 16, 18, 19. ^ ^passand,

^ mahdkdyd, ^ Modern Patna.

® Jhm, 99 speaks of Nagasena’s having been Dhammarakkhita's
pupil, sissa,

® A yojana is about seven miles.

’ 0/ M, i. 31, 38.

TALK ON SECULAR MATTERS

keeping his right side towards him, took his bowl and
robe and set out on tour for Pataliputta.

[17] Now at that time a merchant of Pataliputta was
travelling on the road to Pataliputta with five hundred
wagons. And the merchant of Pataliputta saw the
venerable Nagasena coming in the distance; and when
he had seen him he had the five hundred wagons turned
back and approached the venerable N agasena. When he
had approached and greeted him, he said: “ Where are
you going, my dear

“ To Pataliputta, householder.”

“ That is good, my dear, for we too are going to
Pataliputta. Come in ease with us.” Then because the
householder of Pataliputta was pleased with the way in
which the venerable Nagasena comported himself, he
served and satisfied him with his own hand with
sumptuous foods, solid and soft, and he took a low seat^
after the venerable Nagasena had eaten and withdrawn
his hand from his bowl and sat down at a respectful
distance. As he was sitting down at a respectful
distance, the merchant of Pataliputta spoke thus to the
venerable Nagasena: “ What is your name, my dear ?”

“ I, householder, am called Nagasena.”

“ Do you, my dear, know what are called the Buddha’s
words ?”

“ I, householder, know the Abhidhamma parts.”

“ It is a gain for me, my dear, it is well gotten by me,
my dear, for I too am an Abhidhamma man, my dear,
and you are an Abhidhamma man. Speak the parts of
the Abhidhamma, my dear.”

Then the venerable Nagasena taught Abhidhamma to
the merchant of Pataliputta, and while he was teaching
him again and again, Dhamma-vision, dustless and
stainless arose to the merchant of Pataliputta that:
whatever is of the nature to arise aU that is of the nature
to stop. Then the merchant of Pataliputta sent the
five hundred wagons on ahead and, himself walking after
them, stopped at a forked path not far from Pataliputta
and spoke thus to the venerable Nagasena:

^ lata.

2 As a mark of respect.

milinda’s questions

“ This, dear Nagasena, is the road to the Asoka
monastery. This lovely woollen blanket of mine, my
dear, is sixteen cubits in length and eight cubits in
breadth. Out of compassion, do accept this lovely
woollen blanlcet, my dear.” [18] And the venerable
Nagasena accepted that lovely woollen blanket^ out of
compassion. The merchant of Pataliputta, pleased and
uplifted, his heart elated, zestful and happy, greeted the
venerable Nagasena and departed, keeping liis right side
towards him.

Then the venerable Nagasena approached the Asoka
monastery and the venerable Dhammaraklchita. Three
months after he had approached and greeted the
venerable Dhammarakkhita and had told him the reason
for his coming, he had mastered the three Pitakas — ^the
word of the Buddha — ^under the venerable Dhamma-
rakkhita after only one recitation as to their spirit;®
and for another three months he worked mentally on
the substance.® Then the venerable Dhammarakkhita
spoke thus to the venerable Nagasena: “ As a herdsman
tends the cows, Nagasena, but others enjoy the products,
even so are you, Nagasena, though remembering the
three Pitakas — the word of the Buddha — ^not one who
even partakes of the life of recluseship.”^

“ Let that be, revered sir, this extent suffices,” and
during the night following that self-same day he at-
tained arahantship together ■ with the analytical in-
sights.® With this penetration of Truth, all the devas
applauded the venerable Nagasena, the earth roared, the
Brahmas clapped their hands, and deva-like perfumes

^ kambala, allowed to monks at Vin. i. 281.

* vyanjana means trimmings, details, implicit meaning, developed
meaning, spirit or flavour, connotation.

® attha means substance, “ tbe real thing, ” literal sense, application,
meaning, denotation.

* samanna, asceticism, striving. Defined at S. v. 26 as the
ariyan eightfold Way, while the substance, atiha, of it is the
destruction of attachment, aversion and confusion.

® patisamihida. The four {attha, dhamma, nirutti, patibhdna)
are given in detail at A. ii. 160, iii. 113, etc.; see also Miln.
22, 339.

TALK ON SECULAR MATTERS

and powders and deva-like flowers of tie mandarava
rained downd

Now at tkat time the tundred myriad arakants wko
kad assembled on tke Guarded Plateau on tke Himalayan
slope sent a messenger to tke venerable Nagasena to
say: “ Let Nagasena come; we are anxious to see
Nagasena.” Wken tke venerable Nagasena kad keard
tke messenger’s words, vanisking from tke Asoka
monastery, ke appeared before tke kundred myriad
arakants on tke Guarded Plateau on tke Himalayan
slope. Tken tkose kundred mjTxiad arakants spoke tkus
to tke venerable Nagasena: “ Tkis king Milinda worries
the Order of monies, Nagasena, with Ms talk and counter-
taUc and with tke questions ke asks;^ good it is, Nagasena ;
go you to Edng Milinda [19] and tame kirn.”

“ Let be tke one Eong Milinda, revered sirs. If all
the Mngs in tke whole of India were to come to me,
revered sirs, asking questions, I would mow them all
down in replying to them. Go you, revered sirs, to tke
city of Sagala without fear.” Then tke monies who were
Elders made the city of Sagala a glow of yellow robes
stirred by tke breeze of seers.^

Now at that ti m e tke venerable Ayupala* was dwelling
in Sariikkeyya Parivena.* Then King Milinda spoke
tkus to tke ministers : “ Indeed sirs, it is a lovely moon-
light night. Suppose that we were to approach an
ascetic or a brahman tomorrow for conversation and for
asking questions. Wko is capable of conversing with
me to dispel my doubts ?” When tkis kad been said,
tke five kundred Bactrian Greeks spoke tkus to King
Milinda : “ Sire, there is an Elder called Ayupala, ke is
versed in tke three Pitakas, one wko has keard muck,
one to whom tke tradition has been handed down, and
he is now staying in tke Samkkeyya Parivena. Go you,
sire, and ask questions of the venerable Ayupala.”

“ Very well, sirs, let tke revered one know.” Tken an

^ As at Miln. 13, ^ vddajpativddena panhapucchdya,

^ kdsdvapajjotam isivdtaparivdtam ahamsu. This phrase is also
found at Yhh, 247, Jd. hi. 142, Mhbv, 114, Vism. 18 {-patimtam), etc.
^ Apparently mentioned only in Miln.

milinda’s questions

astrologer sent a messenger to the venerable Ayupala
to say: “Revered sir, King Milinda wishes to see the
venerable Ayupala.” And the venerable Ayupala spoke
thus: “ Well then, let him come.” Then King Mihnda,
attended by at least five hundred Bactrian Greeks,
mounted a splendid chariot and approached Saihkheyya
Parivena and the venerable Ayuprda ; having approached,
he exchanged greetings with the venerable Ayupala, and
when he had exchanged greetings of friendliness and
courtesy he sat down at a respectful distance. As he
was sitting down at a respectful distance. King Milinda
spoke thus to the venerable Ayupala :

“ Of what use to you, revered Ayupala, is the going
forth, and what is the highest goaP for you ?”

The Elder said: “ Going forth, sire, is for the sake of
the Dhamma-faring, the even-faring.”^

“ But is there, revered sir, any householder at all who
is a Dhamma-farer, an even-farer ?”

“ Yes, sire. There is even a householder who is a
Dhamma-farer, an even-farer. When the Lord, sire,
[20] set rolling the Dhamma-wheel in the Deer-park at
Isipatana near Banaras® there was an understanding of
Dhamma by eighteen myriads of Brahmas.** But there
was an understanding of Dhamma by (other) devatas
beyond calculation. All these were householders, not
those who had gone forth.® And again, sire, when the
Lord was teaching the Mahasamaya Suttanta,® when he
was teaching the Suttanta on the Greatest Blessing,^ when
he was teaching the Suttanta that was the disquisition
of (the devas of) Even Mind,® when he was teachiug the

1 farmnaUha, the utmost good or goal; philosophical truth. Also
below, Miln., p. 31.

® Dhammacariya with samacariya is of fairly frequent occurrence
in the Suttas.

® Vin. i. 10.

* Budv. XXVI. 2 says that this understanding, abhisamaya, was
the first of three. Cf. Ja. i. 82, and Miln. 350.

® Cf. Miln., p. 349. 8 D. Sta. No. 20.

Mahamangala, at Sn. p. 4f5, Kkp. V. These and other discourses
are mentioned again at Miln. 349.

® Samacittapariyaya, at A. i. 64 f.

TALK ON SECULAR MATTERS

Suttanta of the Exhortation to Rahnla/ when he was
teaching the Parahhava Suttanta, ^ there was an under-
standing of Dhamma by devatas beyond calculation.
All these were householders, and not those who had gone
forth.”

“ Well then, revered Ayupala, your going forth is
useless, a nd it must be because of some evil kamma done
in the past that sons of the Sakyans go forth as ascetics
and observe the ascetic practices.® Revered Ayupala,
those monks who eat but one meal a day* are perhaps
thieves who formerly robbed others of their food and
who, because they plundered the food of others are now,
as a result of that kamma, those who eat but one meal a
day and have no chance to enjoy (food) constantly.
There is no moral habit on their part, no incandescence,
no Brahma-faring. And, revered Ayupala, those monks
who live in the open air® are perhaps thieves who formerly
mfested whole villages and who, because they destroyed
the houses of others are now, as a result of that kamma,
those who live in the open air and have no chance to
enjoy lodgings. There is no moral habit on their part,
no incandescence, no Brahma-faring. And, revered
Ayupala, those monks who remain in a sitting posture®
are perhaps thieves who were formerly highwaymen and
who, because they seized people on the liighroad, bound
them and made them sit (there) are now, as a result of
that kamma, those who remain in a sitting posture and
have no chance of lying down on a bed. There is no

* Maha-Rahulovada-sutta is M. Sta. No. 62 (mentioned in the
longer list at Miln. 349), Cula-Rahtdovada is M. Sta. No. 147, and
Ambalatthika-Rahnlovada is M. Sta. No. 61.

® Sn. 91 ff. These five discourses, suttanta, are referred to in a
verse at SnA. 174 where that on the Rolling of the Wheel of Dhamma
is added.

® The thirteen dhutanga are described at Yism. 60 ff. See also
Miki. 348 ff.

* ekdsana is I think eha+asana (Skrt. as, to eat), one eating, and
not, as taken by RhD., eha+asana, one seat, though it is to be
understood that the one meal is taken at one sitting or session, as
RhD. recognises a few lines lower. It is the fifth ascetic practice.

® The tenth ascetic practice. ® The thirteenth ascetic practice.

milinda’s questions

moral habit on their part, no incandescence, no Brahma-
faring.”

When this had been said, the venerable Ayupala became
silent; he said nothing in reply. Then the five hundred
G-reek Bactrians spoke thus to King Milinda: “ The
Elder, sire, is learned; all the same he is diffident and says
nothing in reply.” Then King Milinda, seeing the vener-
able Ayupala had become silent, clapped his hands [21]
and shouted and spoke thus to the Greek Bactrians:

“ India is indeed empty, India is void indeed. There
is no ascetic or brahman capable of conversing with me
so as to dispel my doubts.”’-

Then as he was looking round at all that company
and saw how fearless and unashamed were the Greek
Bactrians it occurred to King Mihnda: “ I think there is
certainly some other learned monk who is capable of
conversing with me since these Greek Bactrians are not
ashamed.” And King Milinda spoke thus to the Greek
Bactrians: “Is there some other learned monlc, sirs,
who is capable of conversing with me so as to dispel my
doubts ?”

Now at that time the venerable Nagasena was
surrounded by a group of ascetics. He was the leader
of an Order, the leader of a group, the teacher of a
group. He was well known, famous, highly esteemed
by the manyfolk; wise, experienced, clever, abstruse,
learned, intelligent, disciphned, confident; he was one
who had heard much, he was versed in the three Pitakas,
a master of knowledge,^ grown in discretion;® he was
one to whom the tradition had been handed down,
grown in analytical insight, expert in the nine divisions
of the scriptures* in the Teacher’s Dispensation; he was
one that had attained to the perfections;® he was skilled

^ C/. Miln. 5. ^ vedagu, or master of the Yedas.

^ Again of Nagasena at Miln, 90.

^ 'pariyattii the scriptures themselves, or the study of them. The
nine divisions of Dhamma are enumerated at, e.g,^ M, i. 133.

® pdrarm, ‘‘ goings beyond,” transcendents, transcendings, each
jmrarm being practised in excess of the normal exercise of these ways
of conduct. There are ten according to the Pali tradition.

TALK ON SECULAR MATTERS

in the penetration of the teaching on the substance of
Dhamma^ (found) in the word of the Conqueror; he was
prompt in answering a variety of questions, a speaker on
a variety (of topics), of lovely enunciation; he was hard
to equal, hard to overcome, hard to excel, hard to
oppose, hard to check; he was imperturbable as the sea,®
immovable as the king of mountains; getting rid of
conflict,® dispelling darkness, bringing light, he was a
mighty talker, confounding the followers (of teachers)
of other groups, crushing the followers of other sects;
he was revered, venerated, reverenced, esteemed and
honoured by monks, nuns, men and women lay-devotees,
kings and kings’ great ministers; and, the recipient of the
requisites of robe-material, almsfood, lodgings and
medicines for the sick, he had attained the highest gain
and the highest fame; explaining the ninefold jeweb of
the Conqueror’s instruction, to those who, by giving ear,
were possessed of wisdom and intelligence, pointing out
the Way of Dhamma,® carrying the torch of Dhamma,
bearing aloft the sacrificial post of Dhamma, offering the
gift of Dhamma,® supporting the flag of Dhamma,
bearing aloft the banner of Dhamma,® blowing the
trumpet of Dhamma, sounding the drum of Dhamma,
roaring [22] a hon’s roar, thundering out Inda’s thunder,®

^ dhammattha.

2 No doubt referring to tbe indifference of water wbetber clean or
soiled things are thrown into it.

3 mnanjaha. See PED. under rmia: '' the term is not sufficiently
clarified yet.” Of. the title of M. Sta. No. 139, Aranavibhangasutta,
where arana appears to mean the peace due to the absence of the
defilements. BHSD., largely following FED., gives as a primary
meaning abandoning impurities.'’

^ A reference to the nine divisions into which the teaching was
arranged at some time.

® dhammamagga as at Sn. 696. This is either the Dhamma-Way
to nibbana, or it means “ the foremost is Dhamma,” dJiammam
aggam, SnA. 489,

^ dhammaydga, the charity, giving, gift. Of A. i. 91: dve yoga,
dmisayogo ca dhammaydgo ca.

dhammaJcetu, A. i. 109, iii. 149, with the previous word,
dhammaddhaja.

® Indra, the Vedic god of clouds, rain and thunder.

milinda's questions

and thoroughly satisfying the whole world by thundering
out sweet utterances and wrapping them round with the
lightning flashes of superb knowledge, filling them with
the waters of compassion and the great cloud of the
deathlessness of Dhamina — Nagasena, walking on tour
among villages, market-towns and capital cifiies, gradually
arrived at the town of Sagala. While ho was there he
stayed in the Sankheyya Parivena together with the
eighty thousand monks. Therefore it was said

He who has heard much, a speaker on various (topic.s),
abstruse and confident,

Skilled in agreement and clever in exposition,

And those monks, versed in the three Pitakas and the five
Nikayas^

As well as in the four Nikayas, the revered Nagasena,

Of deep wisdom, wise, clever in the Way and what is not
the Way,

Attained to the highest goal; Nagasena, confident,
Surrounded by these abstruse, truth-speaking monks,
Walking in villages and market-towns, arrived at Sagala.
Nagasena dwelt there in the Sankheyya Parivena —

Like a maned lion on a mountain-slope he speaks with men.

Then Devamantiya^ spoke thus to King Milinda: ^^'Do
you wait, sire; wait, sire. There is the Elder named
Nagasena, sire, who is wise, experienced, clever, disci-
plined and confident; he is one who has heard much, a
speaker on a variety (of topics), prompt in speaking
what is lovely; and he has attained to perfection in the
analytical insights of meanings, of Dhamma, of language
and of perspicuity (in expression and knowledge).^ He
is now staying in the Sankheyya Parivena. Do you go,

^ By the Poranas, according to Si. If so, the verses would not be
canonical.

2 According to M. Winternitz, Hist, of Indian Lit, voL ii, 1933,
p. 18, the earliest literary evidence of the existence of the ‘ three
baskets ’ as a triad of pitakas (pitakattayam) and of Nikayas is
only to be found '' in this passage.

^ At QKM. i. xix, KhD. suggests this name may be formed on
Demetrius.

^ See Milnf 18,

TALK ON SECULAR MATTERS

sire, and ask questions of the venerable Nagasena. He
is capable of conversing with you so as to dispel your
doubts.”

But when King Milinda suddenly heard the name
Nagasena^ he was greatly afraid, greatly agitated and
his hair stood on end. He spoke thus to Devamantiya :
“ Is the bhikkhu Nagasena really able to converse
with me ?”

“ Sire, he is capable of conversing even with Inda,
Yama, Varuna, Kuvera, Pajapati, [23] Suyama, with
the guardians of the world of the Contented, even with
Great Brahma, the progenitor;® so why not then with a
human being ?”

Then King Mihnda spoke thus to Devamantiya:
“ Well then, do you, Devamantiya, send a messenger to
the revered sir.”

“ Yes, sire,” and Devamantiya sent a messenger to the
venerable Nagasena to say: “ King Mihnda, revered sir,
wishes to see the venerable one.” The venerable
Nagasena said: “Well then, let him come.”

Then King Milinda, surrounded by at least five hundred
Bactrian Greeks, having mounted a splendid chariot,
approached the Sankheyya Parivena and the venerable
Nagasena together with his great array of troops. Now
at that time the venerable Nagasena was sitting in a
pavilion together with the eighty thousand monks.
When, from a distance ICing Mihnda saw the venerable
Nagasena’s company, he spoke thus to Devamantiya:
“ Whose is this large company, Devamantiya ?”

“ It is the company of the venerable Nagasena, sire.”
And when, from the distance King Milinda had seen the
venerable Nagasena’s company, he was greatly afraid,
greatly agitated and his hair stood on end. Then, like
an elephant surrounded by rhinoceroses, like a cobra
surrounded by eagles,® like a jackal surrounded by

^ The King had probably heard already of Nagasena’s great fame.
The name means the army, sena^ of cobras, ndga,

^ A reference to such passages as D, i. 18 is probably intended here.

^ Though garula (Skrt. ganida) is usually a mythical bird, there
seems no reason to take it in that sense here.

milinda’s questions

rock-snakes/ like a bear surrounded by buffaloes, like
a frog pursued by a cobra, like a deer pursued by a
leopard, like a snake met with a snake-charmer, like a
rat met with a cat, like a demon met with an exorcist,
like the moon entering Rahu’s mouth, like a snake in a
basket, like a bird in a cage, like a fish in a net, like a
man got into a forest of wild beasts, like a yakkha
offending Vessavana,^ like a deva whose life-span is
exhausted, King Milinda was fearful, alarmed, frightened,
moved by awe, his hair standing on end,® in consternation
and dismay, his thoughts in a turmoil, his purpose
changed, and thinking, “ Do not let these despise me,”
yet, summoning up his courage he spoke thus to
Devamantiya: “ Do not you, [84] Devamantiya, indicate
the venerable Nagasena to me, I will certainly recognize
(the venerable) Nagasena without his being pointed out.”

“ Very well, sire, find him yourself.”

Now at that time the venerable Nagasena had been
ordained more recently than the forty thousand (monks)
of that company of monks who were in front of him,
but was senior to the forty thousand (monks) of that
company of monies who were behind him. Then King
Milinda, closely observing that whole Order of monks —
those in front and those behind and those in the middle —
from a distance saw the venerable Nagasena sitting in
the midst of that Order of monks like a maned lion
devoid of fear and dread, devoid of terror, devoid of fear
and trepidation. It was by this means that when he
saw him he knew: “ The one who is there is Nagasena.”
Then King Milinda spoke thus to Devamantiya: “ This
one, Devamantiya, is the venerable Nagasena.”

“ Yes, sire, this is Nagasena; it is happy that you, sire,
recognized Nagasena.” The King was pleased in con-
sequence and thought: “ I recognized Nagasena without

^ ajagara, as at Miln. 303, 406. Often confused with, a boa-
constrictor on account of its size, QKM, ii. 349, n. 2.

® One of the names of Kuvera; he rules over the yakkhas, and his
kingdom is in the north, see, e.g., D. ii. 207.

^ Cf. D. i. 49 (§10) where Ajatasattu was full of fear when Jivaka
was pointing out the Buddha to him.

TALK ON SECULAR MATTERS

his being pointed out to me/’ But when King Milinda
saw the venerable Kagasena he was greatly afraid,
greatly agitated and his hair stood on end. So it is said /

When the King saw Nagasena, endowed with right
behaviour,

Tamed in the supreme taming, he spoke these words :
Many are the speakers I have seen, many the discussions
I have held,

But there was no fear like unto this, no terror as is mine
today.

Undoubtedly there will be defeat for me today

And victory for Nagasena, since (my) mind is not com-
posed.”

Told is the Talk on Secular Matters

^ Again Si. attributes the verses to the Porana.

Questions of King Milinda and Nagasena

[II. DISTINGUISHING MARKS]

[First Division]

[25] Then King Milinda approached the venerable
Nagasena; having approached, he exchanged greetings
with the venerable NSgasena; and, having exchanged
greetings of friendliness and courtesy, he sat down at
a respectful distance. And the venerable Nagasena
greeted him in return so that he gladdened the heart of
King Milinda. Then King Milinda spoke thus to the
venerable Nagasena :

(1) “ How is the revered one known ? What is your
name, revered sir ?”

“ Sire, I am known as Nagasena; fellow Brahma-farers
address me, sire, as Nagasena. But though (my) parents
gave (me) the name of Nagasena or Surasena or Virasena
or Sihasena, yet it is but a denotation, appellation,
designation, a current usage, for Nagasena is only a
name since no person^ is got at® here.”

Then King Milinda spoke thus: “ Good sirs, let the
five hundred Bactrian Greeks and the eighty thousand
monks hear me: This Nagasena speaks thus: ‘ Since no
person is got at here.’ Now, is it suitable to approve of
that ?” And King Milinda spoke thus to the venerable
Nagasena:

“ If, revered Nagasena, the person is not got at, who
then® is it that gives you the requisites of robe-material,
almsfood, lodgings and medicines for the sick, who is it

^ fiiggala.

2 upalahbJiatL The '' getting at a person ” or individual, puggala,
is the first point to be controverted in Kvu. Its Corny, explains
puggala by attd satto jwo, self, creature, life-principle (or, soul).
In the Abhidhamma puggala has something of the same meaning
as attd in the other two Pitakas.

^ ho carahij emphatic: who can it be ? Who on earth is it ?

THE DISTINGUISHING MARKS

that makes use of them; who is that guards moral habit,
practises (mental) development, reahzes the Ways, the
fruits, nibbana who is it that kills a living thing, takes
what has not been given, goes wrongly amid the sense-
pleasures, speaks lyingly, drinks toddy; and who commits
the fivefold kamma (the fruit of which comes with) no
delay P Therefore there is not skill, there is not unskill,
there is not one that does or makes another do deeds
that are skilled or unskilled,® there is no fruit or ripening
of deeds well or ill done.® [36] If, revered Nagasena,
someone killed you there would be no onslaught on
creatm’es for him. Also, revered Nagasena, you have
no teacher, no preceptor, no ordination. If you say:
‘ Fellow Brahma-farers address me, sire, as Nagasena,’
what here is Nagasena ? Is it, revered sir, that the
hairs of the head are Nagasena ?”

“ 0 no, sire.”

“ That the hairs of the body are Nagasena ?”

“ 0 no, sire.”

“ That the nails . . . the teeth, the skin, the flesh,
the sinews, the bones, the marrow, the kidneys, the
heart, the liver, the membranes, the spleen, the lungs,
the intestines, the mesentery, the stomach, the excre-
ment, the bile, the phlegm, the pus, the blood, the sweat,
the fat, the tears, the serum, the sahva, the mucus, the
synovic fluid, the urine, or the brain in the head^ are
(any of them) Nagasena ?”

1 oj. KhfA. 19, “some say maggaphala-

nibl :• ’ ■ ' " >i. ".as -nibhanam.

® 'pancdnantanya-kamma. These are the five “ impossibles ” for
a person of right view ; that he should deprive his mother, father, an
arahant of life, that with his mind set on murder he should draw
a Tathagata’s blood, that he should cause a schism in the Order,
see Ybli. 378. Each is a deed that comes to fruition in this existence,
its results being immediate. At Yin. ii. 193 Devadatta’s attempt
to murder Gotama is called his first dnantarikalcamma. At Yism.
177 this type of kamma is given as the explanation of obstructive
kamma. See also Asl. 358.

® Cf. D. i. 65 where these phrases form part of the “ creed ”
attributed to some of the heretical leaders.

* Making the 32nd part of the body, as at Khj>. III. Often only
31 are given, the brain being omitted, as e.g., at M. i. 57.

milinda’s questions

“ 0 no, sire.”

“ Is Nagasena material shape, revered sir ?”

“ 0 no, sire.”

“ Is Nagasena feeling . . . perception . . . the habitual
tendencies ? Is Nagasena consciousness ?”

“ 0 no, sire.”

“ But then, revered sir, is Nagasena material shape
and feeling and perception and habitual tendencies and
consciousness ?”

“ 0 no, sire.”

“ But then, revered sir, is there Nagasena apart from
material shape, feeling, perception, the habitual ten-
dencies and consciousness ?”

“ 0 no, sire.”

“ Though I, revered sir, am asking you repeatedly,
I do not see this Nagasena. Nagasena is only a sound,
revered sir. For who here is Nagasena ? You, revered
sir, are speaking an untruth, a lying word. There is no
Nagasena.”

Then the venerable Nagasena spoke thus to King
Milinda: “You, sire, are a noble delicately nurtured,
exceedingly delicately nurtured. If you, sire, go on foot
at noon-time on the scorching ground and hot sand,
trampling on sharp grit and pebbles and sand, your feet
hurt you, your body wearies, your thought is impaired,
and tactile consciousness arises accompanied by anguish.
Now, did you come on foot or in a conveyance ?”

“ I, revered sir, did not come on foot, [27] I came in a
chariot.”

“ If you, sire, came by chariot, show me the chariot.
Is the pole the chariot, sire ?”

“ 0 no, revered sir.”

“ Is the axle the chariot ?”

“ 0 no, revered sir.”

“ Are the wheels the chariot

“ 0 no, revered sir.”

“ Is the body of the chariot the chariot ... is the
flag-staff of the chariot the chariot ... is the yoke the
chariot . . . are the reins the chariot ... is the goad
the chariot ?”

THE DISTINGUISHING MARKS

“ 0 no, revered sir.”

“ But tiien, sire, is tte chariot the pole, the axle, the
wheels, the body of the chariot, the flag-staff of the
chariot, the yoke, the reius, the goad ?”

“0 no, revered sir.”

“ But then, sire, is there a chariot apart from the pole,
the axle, the wheels, the body of the chariot, the flag-staff
of the chariot, the yoke, the reins, the goad ?”

“ 0 no, revered sir.”

“ Though I, sire, am asking you repeatedly, I do not
see the chariot. Chariot is only a sound, sire. For
what here is the chariot ? You, sire, are speaking an
untruth, a lying word. There is no chariot. You, sire,
are the chief rajah in the whole of India. Of whom are
you afraid that you speak a lie? Let the five hundred
worthy Bactrian Greeks and the eighty thousand monks
listen to me: This King Milinda speaks thus: ‘I have
come by chariot.’ But on being told: ‘If you, sire,
have come by chariot, show me the chariot,’ he does not
produce the chariot. Is it suitable to approve of that ?”

When this had been said, the five hundred Bactrian
Greeks, applauding the venerable Nagasena, spoke thus
to King Milinda: “ Now do you, sire, speak if you can.”
Then Eng Milinda spoke thus to the venerable N agasena :

“ I, revered Nagasena, am not telling a lie, for it is
because of the pole, because of the axle, the wheels, the
body of a chariot, the flag-staff of a chariot, the yoke,
the reins, and because of the goad that ‘ chariot ’ exists
as a denotation, appellation, designation, as a current
usage, as a name.”

“ It is well; you, sire, understand a chariot. Even so
is it for me, sire, because of the hair of the head and
because of the hair of the body . . . [28] . . . and
because of the brain in the head and because of material
shape and feeling and perception and the habitual
tendencies and consciousness that ‘ Nagasena ’ exists as a
denotation, appellation, designation, as a current usage,
merely as a name. But according to the highest meaning^

^ I.e., philosophically speaking, in the ultimate sense, paramattha.

milinda’s questions

tte person is not got at here. This, sire, was spoken
by the nun Vajira face to face with the Lord:

Just as when the parts are rightly set
The word ‘ chariot ’ is spoken,

So when there are the MiandM
It is the convention to say ‘ being

“ It is wonderful, revered Nagasena, it is marvellous,
revered Nagasena. The explanations of the questions
that were asked are very brilliant. If the Buddha were
still here he would applaud. It is good, it is good,
Nagasena. The explanations of the questions that were
asked are very brilhant.

(ii) Of how many years’ standing^ are you, revered
Nagasena ?”

“ I am of seven years’ standing, sire.”

“ What are these seven, revered sir ? Is it you that
are seven or the reckoning that is seven ?”

Now at that moment the King’s shadow, decked with
all his ornaments, adorned and dressed, was to be seen
on the ground and was to be seen in a water-pot. Then
the venerable Nagasena spoke thus to King Mihnda;
“ This shadow of yours, sire, is to be seen on the ground
and in the water-pot. But, sire, are you the king or is
the shadow the king ?”

“ I, revered sir, am the Idng, this shadow is not the
king. But it is owing to me that the shadow exists.”

“ Even so, sire, the reckoning of the years is seven, it
is not that I am seven. But it is owing to me that
seven exists as in the simile does the shadow, sire.”

“ It is wonderful, revered Nagasena, it is marvellous,
revered Nagasena. The explanations of the questions
that have been asked are very brilliant.”

(hi) The Ehng said: “ Eevered Nagasena, will you
converse with me ?”

^ jS. i. 135, where it is recorded that she spoke the verse, not to the
Buddha, but to Mara; quoted Kvu, 66 . Of. Maitri Up. II. 3, 6;
Kausk Up. III. 8.

^ I.e., since his ordination.

THE DISTINGUISHING MARKS

“ I will converse if you, sire, will converse in the
speech of the learned, but if you converse in the speech
of kings I wiU not converse.”

“ How, revered Nagasena, do the learned converse ?”

“ When the learned are conversing, sire, a turning
over (of a subject) is made and an unravelling is made
and a refutation is made’- [29] and a redress is made
and a specific point is made and a specific point is made
against it, and the learned are not angry in consequence —
it is thus, sire, that the learned converse.”

“ And how do kings converse, revered sir ?”

“ When kings are conversing, sire, they approve of
some matter and order a punishment for whoever
disagrees with that matter, saying : ‘ Inflict a punishment
on Mm ’ — ^it is thus, sire, that longs converse.”

“ I, revered sir, will converse in the speech of the
learned, not in the speech of kings. Let the revered
one converse unreservedly as he converses with a monk or
novice or lay-foUower or with a monastery-attendant —
let the revered one converse thus, let Mm be not afraid.”

The Elder assented by saying: “ It is well, sire.’’

The King said: “ Eevered Nagasena, I will ask.”

“ Ask, sire.”

“ You have been asked by me, revered sir.”

“ It has been answered, sire.”

“ But what was answered by you, revered sir ?”

“ But what was asked by you, sire ?”

Then it occurred to King Milinda: “ TMs monk is
learned, he is competent to converse with me, but I
have so many matters to ask (him) about that the sun
will set before I have asked (Mm). Suppose I were to
converse with Mm tomorrow in the palace ?”® So Edng

^ I am not sure of the exact meanings of these three expressions :
dvethanam kayirati, nihhethanam fi hayirati, niggaho pi hayimti.
It would seem that the first two are in the nature of a pair; but
the third does not form a pair with the next, patikammam pi kayirati,
which is followed by the fiinal pair: viseso pi kayirat% pativeso pi
kayiratL Same expressions at Jd, ii. 9 where patiggaha (acceptance)
occurs instead of patikamma (redress) which is also the reading at
Si. Of, Miln. 231. *

2 antepum, especially the inner or private quarters.

milinda’s questions

Milinda spoke thus to Devamantiya: “ Well then, do
you, Devamantiya, let the revered one know that
tomorrow he must converse with the Icing in the palace.”
When he had said this. King Milinda rose from his seat
and asked the Elder Nagasena (for permission to depart)^
and, mounting his horse repeating ‘ Nagasena,
Nagasena,’® he departed. Then Devamantiya spoke
thus to the venerable Nagasena: “Revered sir. King
Milinda speaks thus: Tomorrow there must be conversa-
tion in the palace.” The Elder assented by saying:
“ It is well.” Then Devamantiya and Anantakaya and
Manlcura and Sabbadinna® approached King Milinda
towards the end of that night, and when they had
approached King Milinda they spoke thus to him;
“ Sire, shall the revered Nagasena come ?” [30] “ Yes,
let him come.” “ With how many monies shall he
come ?” “ Let him come with as many monks as he

hkes.” Then Sabbadinna said: “Let him come, sire,
with ten monks.” And a second time the King said:
“ Let him come with as many monks as he likes.” And
a second time Sabbadinna said; “ Sire, let him come
with ten monks.” And a third time the King said:
“ Let him come with as many monks as he likes.”
And a third time Sabbadinna said: “ Sire, let him come
with ten monies.”

“All this hospitality has been prepared and I say:

‘ Let him come with as many monks as he likes,’ but
although I have said this, Sabbadinna says otherwise.
Are we not competent to give food to the monks ?”
When this had been said, Sabbadinna was ashamed.

(iv) Then Devamantiya and Anantakaya and Manlcura

^ dfUGchitva, a Vin. expression.

2 MilnT. 8 says that according to Bnddliaghosacariya the king
said this to show his great respect for Nagasena.

^ Eh.D. in QKM, i, p. xix says that the compound Ananta-kaya
“ may possibly be made up to represent Antiochos. What Mankura
and Sabbadinna (called simply Dinna at Miln, 56) may be supposed
to be intended for it is difficult to say.” Lamotte, Hist,, p. 415,
suggests Pacoros for Mankura, and Sabbadotos for Sabbadinna.
Devamantiya appears to stand for Demetrius. There is no
suggestion that any of these was a king.

THE DISTINGUISHING MARKS

approached the venerable Nagasena, and when they had
approached, they spoke thus to him: “Revered sir,
King Milinda speaks thus: ‘ Let him come with as many
monks as he likes.’ ” And the venerable Nagasena
dressed early in the morning and, talcing his bowl and
robe, entered Sagala with the eighty thousand monks.
Then as Anantakaya was walking beside the venerable
Nagasena he spoke thus to him: “Revered sir, that
which I call ‘ Nagasena,’ which here is Nagasena ?”

“ But who do you thinlc ‘ Nagasena ’ is here ?”

“ Revered sir, whatever is the inner mobile principle,^
the life-principle® that enters and issues forth, I think
that is ‘ Nagasena.’ ”

“ But if this breath® has issued forth and does not
enter (again) or has entered but does not issue forth
(again), could that man live ?”

“ 0 no, [31] revered sir.”

“ But when those who are conch-blowers blow on a
conch, does their breath enter (again) V’

“ No, revered sir.”

“ Or when those who are blowers on bamboo-pipes
blow on a bamboo-pipe, does their breath enter (again) ?”

“ 0 no, revered sir.”

“ Or when those who are horn-blowers blow on a horn,
does their breath enter (again) ?”

“ No, revered sir.”

“ Then why do they not die ?”

“ I am not competent to converse on this assertion
with you. It were good, revered sir, if you uttered the
meaning.”

“ This is not the life-principle; in-breathing and out-
breathing are bodily activities,”^ and the Elder gave a
talk on Abhidhamma.® Then Anantakaya declared his
status as a lay-follower.

(v) Then the venerable Nagasena approached King
Milinda’s dwelMng, and when he had approached he sat

^ abbhantare my a, motion.

^ jwa, or soul; cf, abhhantare jwo at text, p. 54. ^ vata, wind.

^ hdyasanhhdrd, see M. i. 301. ® Si. says Dhamma.

milinda’s questions

(viii) The King said: “What is the distinguishing
mark of consideration, what the distinguishing mark of
wisdom, revered sir ?”

“ Examination^ is the distinguishing mark of con-
sideration, sire, cutting off is the distinguishing mark of
wisdom.”'^

“How does consideration liav{‘, tlie distinguishing
mark of examination, iiow does wisdom have the dis-
tinguishing mark of cutting off ? Make a simih^.”

“ Do you, sire, know about barley-reapers ?”

[33] “ Yes, revered sir, I do.”

“ Hoav, sire, do barley-reapers reap the barley T’

“ Kevered sir, grasping a handful of barley in the loft
hand and a sickle in the right, they cut it off with the
siclde.”

“ As, sire, a barley-reaper grasps a handful of barley
in the left hand and a sickle in the right and cuts it off
with the sickle, even so, sire, does the earnest student of
yoga,® taking hold of the mind with consideration, cut
off the defilements with wisdom. It is thus, sire, that
examination is the distinguishing mark of consideration,
thus that cutting off is the distinguishing mark of
wisdom.”

“ You are dexterous, revered Nagasena.”

(ix) The King said: “Revered Nagasena, when you
said : ‘ And because of other skilled mental states,’^ —
which are these skilled mental states ?”

uhana. At Vism. 142 =^5?. 114 used to explain vitahka^
initial or applied ttougiit, or just thinking. Translated at P. Pn.,
p. 148 as '' hitting upon which might also fit the translation of
uhananii at M, i. 243, etc. The BHS. meaning (see BHSD) seems
to be removal, getting rid of, destruction, putting away, which
would accord with this passage, as does the “ prescinding ’’ of
Expos, i. 150. Proper mind-work, with its removal of attention,
is a necessary preparation for cutting off unskilled states of mind.

2 The sword of wisdom ’’ at Dhs. 16 is for cutting off the defile-
ments; ef. Asl. 148. At Miln. 86 comprehending is given as the,
or a, distinguishing mark of wisdom. At M. i. 144 sword is given
as a synonym for ariyan wisdom.

^ yogdvacara. ^ Above, p. 43.

THE DISTINGUISHING MARKS

“ Moral habit, sire, faith, energy, mindfulness and
concentration^— these are those skilled mental states.”

“ Revered sir, what is the distinguishing mark of moral
habit?”

“ Moral habit, sire, has as its distinguishing mark that
it is the basis of all skilled mental states; the controlling
faculties,® the powers,® the limbs of awakening,* the
Wfxy, the applications of mindfulness,® the right efforts,®
the bases of psychic power, the meditations,® the
deliverances® and concentration (all) have moral habit
as the basis of their attainment. In one who is based on
moral habit, sire, none of these skilled mental states
decreases.”

“ Make a simile.”

“ As, sire, whatever vegetable growth and animal
growth comes to growth, increase and maturity all does
so in dependence on the earth and based on the earth ;
even so, sire, does the earnest student of yoga, depend-
ing on moral habit and based on moral habit, develop
the five controlling faculties: the controlling faculty of
faith, of energy, of mindfulness, of concentration, of
wisdom.”

* These five “ cardinal virtues ” are given and shortly explained
at S. V. 199-200. For some extracts from the Pali Canon concerning
each separately see B.T.T.A., p. 50 if.

® The five indriydni, faith . . . concentration, as above, and wisdom.

* Also five, with the same names as the five indriydni.

* bojjhangd, numbering seven: mindfulness, investigation of
things, energy, rapture, impassibility, concentration and even-
mindedness.

® Numbering four; mindfulness as to body, feelings, the mind
and mental states. See the two main Stas, on mindfulness : D. Sta.
No. 22 and M. Sta. 10.

® Four in number: not to allow unskilled mental states to arise,
to expel them if they do, to encourage skilled mental states to arise,
and to develop and make much of them when they have arisen.
See ilf. ii. 11.

^ Four in number: that which is possessed of concentration of
intention, of concentration of energy, of concentration of conscious-
ness, of concentration of investigation (each) with activities of
striving. See M. ii. 11.

® jhdna, four (or five) in number.

® vimoJehd, the eight are given at N. ii. 70 f.

milinda’s questions

“ Make a further simile.”

“ As, sire, whatever may be the occupations to be
carried out that require strength, they are all in depend-
ence on the earth and based on the earth; even so, sire,
does the earnest student of yoga,^ depending on moral
habit and based on moral habit, develop the five con-
trolling faculties: the controlling faculty of faith, of
energy, of mindfulness, of concentration, [34] of
wisdom.”

“ Make a further simile.”

“ As, sire, a city-architect, when he wants to build a
city, first has a site for the city cleared, and has it
levelled when the stumps of the trees and the thorns
have been removed, and builds the city after that and
after he has planned the distribution of the carriage-
roads, the squares and the places where three or four
roads meet — even so, sire, does the earnest student of
yoga, dependmg on moral habit and based on moral
habit, develop the five controlling faculties: the con-
trolling faculty of faith ... of wisdom.”

“ Make a further simile.”

“ As, sire, a tumbler^ who wants to show his craft has
the ground dug, the grit and gravel removed and the
ground made level, and then shows his craft on soft
ground — even so, sire, does the earnest student of yoga,
depending on moral habit and based on moral habit,
develop the five controlling faculties: the controlling
faculty of faith ... of wisdom. And this, sire, was
said by the Lord :

‘ The man of wisdom, based on moral habit,

May develop thought® and wisdom.

Then as a monk, ardent and sagacious,

’Tis he may this tangle disentangle.^

^ yogdvacara, a word occurring frequently at Miln. 366 if.

® langhaka, see below, p. 272, n. 5.

® dtta, the second of the categories in the threefold training, is
given in the Nikayas sometimes as samadhi, sometimes as citta.

* This verse occurs at S. i. 13, 166. It is also the opening verse
of Vism. The terms are all explained at Vism. 1 flf.

THE DISTINGUISHING MARKS

This is the base — ^as is earth to breathing things —

And this the root for much growth in skill,

And this the fount of the Teaching of all the Conquerors —
This category of Moral Habit is to be supremely binding

“ You are dexterous, revered Nagasena.”

(x) The King said: “ Severed Nagasena, what is the
distinguishing mark of faith ?”

“ Faith, sire, has tranquillizing^ as a distinguishing
mark, and it has leaping forward as a distinguishing
mark.”^

“ How, revered Nagasena, is tranquillizing a distin-
guishing mark of faith ?”

“ When faith is arising, sire, it extirpates the hin-
drances; when thought is without the hindrances [35] it
is clear, pure, serene. Thus it is, sire, that tranquillizing
is a distinguishing mark of faith.”

“ Make a simile.”

“ As, sire, a king,* a wheel-turner, going along a high-
road together with his four-limbed army, might cross
over a small piece of water and that water, disturbed by
the elephants, horses, chariots and infantry would
become fouled, turbid and muddy; yet the king, the
wheel-turner, crossed over, might command people,
saying : “ Bring drinking-water, good fellows, we will
drink.” The king might have a water-clearing gem,®
so that these people, having answered the King in
assent, saying: ‘ Yes, your majesty,’ might cast that
water-clearing gem into the water; and as soon as it had
been cast into the water the various water-plants® would
disappear and the mud subside and the water become

^ This second verse is untraced.

2 Vism. 156 says faith is called tranquillising,” sampasadana^
translated at P, Pn. by confidence.” Cf. Vbh. 258. The word
sanipasddana is used in the formula of the second jhana.

^ Quoted at AA, iv. 56, transposing the two marks.” They are
also given at Asl. 119, with which compare the following passage.
“ Leaping forward ” is sampahJchandana.

^ This simile also occurs at Asl. 119.

^ udahappasddaha mani. Eeferred to at Yism. 464.

® See PBB. under pannaka and sevdla; also BD. i. 309, n. 6.

milinda’s questions

clear, pure, serene. Then they would olFer drinking-
water to that king, a wheel-turner, saying: ‘Let his
majesty drink the drinking-water.’ Sire, like the water,
so is thought to be understood; like these people, so is
the earnest student of yoga to be understood; like the
water-plants and the mud, so are the defilements to be
understood; like the water-clearing gem, so is faith to
be understood; as the water-plants would disappear and
the mud subside as soon as the water-clearing gem had
been cast into the wafer and the water would become
clear, pure and serene, even so, sire, faith, as it is up-
rising, extirpates the hindrances, and thought that is
without the hindrances is clear, pure, serene. It is
thus, sire, that tranquillising is a distinguishing mark
of faith.”

“ How, revered sir, is leaping forward a distinguishing
mark of faith ?”

“ As, sire, the earnest student of yoga, on seeing that
the minds of others are freed, leaps forward after the
fruit of stream-attainment or after the fruit of once-
returning or after the fruit of non-returning or after
arahantship and performs yoga^ for the attainment of
the unattained, for the mastery of the unmastered, for
the realization of the unrealized,^ even so, sire, is leaping
forward a distinguishing mark of faith.”

“ Make a simile.”

“As, sire, [36] a great rain-cloud might pour down
rain on a high mountain so that the water, coursing
along according to the incline, after filling up the gullies,
crevices and tributaries on the mountain-slope would
fill up a river so that it would run along overflowing
both its banlcs;® and then, if a great crowd of people
were to come but, knowing neither the width nor the
depth of that river, might stand terrified and hesitant
on the bank; but then if a man were to come along who
recognized his own power and strength, and if he were
to tie on his loin-cloth tightly and leap,^ he would cross

^ yogam karoti.

3 Cf. A. i. 243, N. ii. 32.

2 M. iii. 79, A. iii. 101-105, etc.

^ pakkhanditm; cf. Miln. 156, 325.

THE DISTINGUISHING MARKS

over. The great crowd of people, seeing that he had
crossed over, would cross over too. Even so it is, she,
that an earnest student of yoga, having seen that the
minds of others are freed, leaps forward after the fruit
of stream-attainment or after the fruit of once-returning
or after the fruit of non-returning or after arahantship
and performs yoga for the attainment of the unattained,
for the mastery of the unmastered, for the realization
of the unreahzed. It is thus, she, that leaping forward
is a distinguishing mark of faith. And this, sire, was
spoken by the Lord in the excellent Samyutta-nikdya:^

By faith the flood is crossed,

By diligence the sea ;

By vigour ill is passed,

By wisdom cleansed is he.”

“ You are dexterous, revered JSTagasena.”

(xi) The King said: “ Kevered Nagasena, what is the
distinguishing mark of energy ?”

“ Consolidation,^ she, is the distinguishing mark of
energy .3 No skilled mental state that is consolidated
by energy decreases.”

“ Make a simile.”

“ Sire, suppose a house were falling down and a man
consolidated it with more wood so that, consolidated
thus, that house did not fall dowih— -even so, she, is
consolidation a distinguishing mark of energy; no skilled
mental state that is consolidated by energy decreases.”

“ Make a further simile.”

“ Sire, as a large army might break up a small army.

^ S. i. 214; also Sn. 184.

2 upatthambhana. Thongli I follow the translation at P. Pn, 523
(of Vism, 464) because it seems to make good sense in this passage,
the word upatthambhana is better, etymologically, as supporting,
sustaining, holding up, stiffening, steadying. See upatthambha at
Miln, 415, 417.

^ At Vism, 464 it is said that the function, rasa, of energy is to
consolidate ” or support conascent (states).

^ This simile also occurs at Asl. 120.

milinda’s questions

but then if the king were to let it go^ to another (king ?
army ?) and were to send it forth^ (to him), the small
army together with this (reinforcement) might break up
the large army® — even so, sire, is consolidation a distin-
guishing mark of energy; no skilled mental state that is
consolidated by energy decreases. [37] And this, sire,
was spoken by the Lord: “ The ariyan disciple, monks,
who has energy gets rid of what is unskilled and develops
what is skilled, he gets rid of what is blameworthy and
develops what is blameless; he looks after the purified
self.”®

“You are dexterous, revered Nagasena.”

(xii) The Bang said: “ Revered Nagasena, what is the
distinguishing mark of mindfulness

“Not wobbling,® sire, is a distinguishing mark of
mindfulness and taking up® is a distinguishing mark of
mindfulness.”

“ And how, revered sir, is not wobbling a distinguishing
mark of mindfulness ?”

“ When mindfulness is uprising, sire, one does not
wobble in regard to mental states that are skilled and
unskilled, blamable and blameless, low and lofty, dark

^ anusareyya with the next muipeseyya are both doubtful in
meaning. EhD. says {QEM. i. 57, n. 2) “ both the words are new,
and I am not sure that the first . . . does not come from the root sar,
to follow.” CPD. gives “ to let go after.” If, however, we were
to take it as a synonym for anusamyayitm, which is a variant
reading at D. ii. 175 for anusdritvd, we would then get the easier
reading above: if the king were to inspect another (army, to be
understood). For the second word Si. reads anuppadeyya, to hand
over, bestow.

® This same simile occurs in other words at Asl. 121.

® A. i. 148, 149.

® On how mindfulness arises see MUn. 78-79.

® apildpana, “ not allowing any floating, not forgetting,” as at
Vim. 464, not drifting; cf. Asl. 121, Netti. 15, 28, 54, MA. i. 82;
also see Pug. 25, avildpanatd (w.r. for api-) and Dhs. 14, both of
sati. See too Bud. Psych. Ethics, p. 16, n. 3.

^ up^aydiam, i.e. the meditation; or it can mean learning. At
MA. i. 82-83 this characteristic appears as upatthdm, the arousing,
application or establishment (of mindfulness).

THE DISTINGUISHING MARKS

and bright or evenly mixed but, thinking: ‘ These are
the four applications of mindfulness, these the four right
efforts, these the four bases of psychic power, these the
five controlling faculties, these the five powers, these the
seven limbs of awakening, this the ariyan Eightfold
Way,^ this is calm, this insight, this is (clear) know-
ledge,® this is freedom,’ the earnest student of yoga then
follows the things that should be followed and does not
follow the things that should not be followed,* he
associates with the things that should be associated with
and does not associate with the things that should not
be associated with. It is thus, sire, that not wobbling
is a distinguishing mark of mindfulness.”

“ Make a simile.”

“ As,® sire, the store-keeper of a wheel-turning king
evening and morning reminds the wheel-turning king of
his glory, saying: ‘ So many elephants are yours, your
majesty, so many horses, so many chariots, so many
foot-soldiers, so much unwrought gold, so much wrought
gold, so much wealth; let his majesty remember it,’ and
does not wobble in regard to the king’s wealth — even so,
sire, when mindfulness is uprising one does not wobble
in regard to mental states that are skilled and unskilled,
blamable and blameless . . . the earnest student of
yoga does not associate with the things that should not
be associated with. It is thus, sire, that not wobbling
is a distinguishing mark of mindfulness.”

“How, revered sir, is taking up a distinguishing
mark of mindfulness ?”

“ Sire, when mindfulness is uprising one examines® the

1 sappaiibhaga. THs may refer only to dark and brigkt, kay,ha-
sukJca, as at M. i. 320, A. iv. 32.

* See above, p. 45.

® vijja; tbe reference may be to tbe three knowledges, tevijja.

* See M. Sta. No. 114; and cf. Asl. 123 where what appears to be
a version of the above is used in respect of fanfia.

® This simile is quoted at MA. i. 82-83, AA. ii. 62, Asl. 121, with
slightly different wording.

* samannesati is to examine, to study as well as to seek for; cf.
M. i. 317 ff., ii. 171 f.

milinda’s questions

qualities^ of mental states that are beneficial and
detrimental, and, thinking: ‘ These mental states are
beneficial, these [38] mental states are detrimental, these
mental states are helpful, these mental states are not
helpful,’ the earnest student of yoga then removes the
detrimental mental states and takes up the beneficial
mental states, he removes the unhelpful mental states
and takes up the helpful mental states. Tt is thus,
sire, that taking up is a distinguishing mark of mind-
fulness.”

“ Make a simile.”

“As,2 sire, the adviser-treasure® of a wheel- turning
king knows what is beneficial and what is detrimental
for the king and thinks: ‘These are beneficial for the
king, these detrimental, these are helpful, these unhelpful,’
and then removes what is detrimental and takes up
what is beneficial, removes what is unhelpful and takes
up what is helpful, even so, sire, when mindfulness is
uprising one examines the qualities of mental states that
are beneficial and detrimental . . . and takes up the
helpful mental states. It is thus, sire, that taking up is
a distinguishing mark of mindfulness. And this, sire,
was said by the Lord: ‘ And I, monks, say that mindful-
ness is of value in everything.’

“ You are dexterous, revered Nagasena.”

(xiii) The King said: “ Severed Nagasena, what is the
distinguishing mark of concentration ?”

“ The distinguishing mark of concentration, sice, is
being the chief.® All those mental states that are sldlled
have concentration as the chief, they lean, tend and
incline towards concentration.”

“ Make a simile.”

“ As, sire, in a house with a ridge-pole all the rafters
go to the ridge-pole, lean towards it and join it, and the

gati, course, going, movement. 2 qy* J2L

^ fari^dyaka-ratam, the last of the seven treasures or jewels of
such a Mng, see M, iii. 175-176.

^ Untracecl.

^ 0/ Asl. 118. “ Chief” here is 2 )amuhlia, foremost, principal.

THE DISTINGUISHING MARKS

ridge-pole is pointed to as their chief/ even so, sire, all
those mental states that are skilled have concentration
as the chief,® they lean, tend and inchne towards con-
centration.”

“ Make a further simile.”

“ As, sire, some king might go into battle with his
fourfold army, and as of the whole army — elephants
and horses and chariots and infantry — Cleaning, tending
and inclining towards him, he would be the chief and
it would range round him — even so, sire, all those mental
states that are skilled have concentration as the chief,
they lean, tend [39] and incline towards concentration.
It is thus, sire, that the chief is the distinguishing mark
of concentration. And this, sire, was said by the Lord;

‘ Monies, develop concentration; he who is concentrated
knows as it really is.’ ”®

“ You are dexterous, revered Nagasena.”

(xiv) The Eing said: “ Severed Nagasena, what is the
distinguishing mark of wisdom ?”

“Earlier I said, sire: Cutting olf is a distinguishing
mark of wisdom.^ But illuminating® is also a dis-
tinguishing mark of wisdom.”

“ How, revered sir, is illuminating a distinguishing
mark of wisdom ?”

“ Sire, when wisdom is uprising it dispels the darkness
of ignorance, produces the effulgence® of clear know-
ledge,’ makes the light of knowing’ appear, and makes
plain the ariyan truths. In consequence, the earnest

^ agga, topmost, higliest, foremost. This simile is at S, iii, 156,
A. iii. 364.

2 With the phrase ye heci Jcusala dJianimd sahbe te samddhipamukhd
honti, of. A. iv. 339 samddhipamuhha sahbe dhammd.

^ S. iii. 13, V. 414; cf, Asl. 162. ^ At Miln., p. 32.

® ohJidsanUj lighting up. ® obhdsa, see MLS. iii. 202, n. 2.

^ vijjd . . . Mna. Though the latter is perhaps more general in
range than the former, it is very difficult to decide on the exact
EngHsh words to fit the Pali words or to indicate what precisely
each of the latter intends. Vijjd not infrequently stands for te-vijjd^
the threefold knowledge of one's former births, of the deceasing and
uprising elsewhere of other beings, and of the destruction of tlie
dsavd. Vijjd can also mean lore.

MILINDA'S QUESTIONS

student of yoga sees what is impermanent or what is
anguish or what is not-self by means of right wisdom.”

“ Make a simile.”

“As,i sire, a man might bring a lamp into a dark
house and when he has put it down the lamp dispels
the darkness, produces effulgence, makes light appear,
makes plain the material shapes — even so, sire, when
wisdom is uprising it dispels the darkness of ignorance,
produces the effulgence of clear knowledge, makes the
light of knowing appear, and makes plain the ariyan
truths. In consequence the earnest student of yo^a sees
what is impermanent or what is anguish or what is not-
self by means of right wisdom. It is thus, sire, that
illumiaatiug is a distinguishing mark of wisdom.”

“ You are dexterous, revered Nagasena.”

(xv) The King said: “ EeveredNagasena, though these
mental states are different, do they obtain one goal ?”

“ Yes, sire, though these mental states are different,
they obtain one goal. They slay the defilements.”

“ How, revered sic, though these mental states are
different, do they obtaia the one goal: they slay the
defilements. Make a simile.”

“As, sire, though an army is different, (with its)
elephants and horses and chariots and infantry, it
obtains one goal: it conquers an opposing army in
battle, even so, sice, do these mental states, though they
are different, obtain the one goal: they slay the defile-
ments.”

“ You are dexterous, revered Hagasena.”

The First Division

[Second Division]

[ 40 ] (i) The King said: “Revered Nagasena, is he
who uprises the same or is he another ?”

The Elder said: “He is not the same and he is not
another.”

1 Asl 122 .

THE DISTINGUISHING MARKS

“ What do you think about this, sire ? Now that you
are grown up are you the same as you were when you
were a boy, young, tender, lying on your back ?”

“ 0 no, revered sir. That boy, young, tender, lying
on his back was one thing. I who am now full-grown am
another.”

“ That being so, sire, you can have no mother nor can
you have a father nor can you have a teacher nor can
you be a master of a craft, nor can you be one of moral
habit nor can you be one of wisdom. Can it be, sire,
that the mother of the embryo at the first stage^ in
pre-natal development is different from the mother at
the second stage and she different from the mother at
the third stage and she different from the mother at the
fourth stage ? That the mother of the small (creature)
is one thing and the mother of the full-grown (creature)
another ? That one trains in a craft and another
becomes trained ? That one does an evil deed and they
cut off the hands and the feet of another V’^

“ 0 no, revered sir. But what would you say,
revered sir, when it is spoken thus ?”

The Elder said: “ It is one ‘ I,’^ sire, that was the boy,
young, tender, lying on his back, and it is the same ‘ I,’®
that am now full-grown,^ and all these are held together
as a unity® in dependence on this body itself.”

“ Make a simile.”

“It is as if, she, some person might fight a lamp.
Would it burn aU night long ?”

“ Yes, revered sir, it noignt burn aU night long.”

“ Is the flame of the first watch the same as the flame
of the middle watch ?”

“ No, revered sh’.”

^ kalala, as at Miln. 125. Four other stages in pre-natal develop-
ment : abbuda, pesi, ghana and pasdkha, are mentioned at S. i. 206,
Kvu. 494, Nd. I. 120, Vism. 236, SA. i. 300. The last stage is not
referred to above.

2 Of. S. ii. 20.

® ahan flem, “ I myself.”

* Of. A. iii. 6, where it is assumed that the boy, now grown up,
is the same as the baby-boy who had been lying on his back.

® ekasangahlta.

milinda’s questions

“ Is tie flame of tie middle watci tie same as tie
flame of tie tiird watci ?”

“ No, revered sir.”

“ Is it tien, sire, tiat tie lamp in tie first watci was
one tiing, tie lamp in tie middle watci anotier, and
tie lamp in tie last watci still anotier ?”

“ 0 no, revered sir, it was burning all tirougi tie
night in dependence on itself.”^

“ Even so, sire, a continuity of dhanimas^ runs on;
one uprises, another ceases; it runs on as though there
were no before, no after; consequently neither tie one
(diamma) nor anotier is reckoned as the last con-
sciousness.”®

“ Make a further simile.”

“ As, sire, [41] milk on being taken from a cow would
turn after a time into curds and from curds into butter
and from butter into ghee, so, sire, would he who might
speak thus; ‘ That milk itself is precisely those curds, it
is precisely tiat butter, it is precisely tiat ghee ’ — ^would
he, sire, speaking thus, be speaking rightly?”

“ 0 no, revered sir, they come into being because
of it.”

“ Even so, sire, a continuity of dhammas runs on;
one uprises, another ceases; it runs on as though there
were no before, no after; consequently neither tie one
(diamma) nor anotier is reckoned as tie last con-
sciousness.”

“ You are dexterous, revered Nagasena.”

^ tarn yeva nissdya.

2 dhamma-santati. EliD's rendering of tliis passage is rather
confused because be took dhammasantati, the flow, continuum, or
continuity of dhammas, mental elements, to be the “ continuity of
a person,’’ and in consequence makes this passage refer to the
passing away and rebirth of a person. It is better taken to refer
to the ever and quickly changing consciousness of a living person,
a consciousness in which each “ moment ” determines the next.
The moments are really discrete; it is only the speed of their coming
to be and passing away that gives the illusion of a continuum.
Cf. Zw., p. 41, §193 ff.

^ pacchima-viMdna, Consciousness does not stop, even at the
death of the body.

THE DISTINGUISHING MARKS

(ii) The King said: “ Does he who does not reconnect^
know: ‘ I will not reconnect ’ ?”

“ Yes, sire. He who does not reconnect knows that
he will not reconnect. ”

“ How does he know, revered sir ?”

“ It is from the termination® of whatever is the cause,
whatever is the condition of reconnecting that he knows
he will not reconnect.”

“ Make a simile.”

“ As, sire, an agriculturist, a householder, when he
had ploughed and sown, would fill his granary; but if,
after a time, he should neither plough nor sow but should
use his stored up grain or should dispose of it or deal
with it according to circumstances, then, sire, would
that agriculturist, the householder, know that his
granary would not be filled ?”

“ Yes, revered sir, he would know (this).”

“ How would he know ?”

“ It is from the termination of whatever is the cause,
whatever is the condition of filhng the granary that he
would know: ‘ My granary will not be filled.’ ”

“ Even so, sire, it is from the termination of whatever
is the cause, whatever is the condition of reconnecting
that he knows he will not reconnect.”

“ You are dexterous, revered Nagasena.”

(iii) The King said: “ Revered Nagasena, has wisdom
arisen in him in whom knowledge® has arisen ?”

“ Yes, sire, wisdom has arisen in him in whom know-
ledge has arisen.”

“ What, revered sir, [42] is knowledge the same as
wisdom ?”

“ Yes, sire, knowledge is the same as wisdom.”

“ But, revered sir, would he in whom knowledge,
which is the same as wisdom, has arisen be bewildered
or would he not be bewildered ?”

^ 'patisandahati; cf. above, Miln. 32.

2 uparama^ finish, stopping.

^ nd^af knowledge in a general sense.

milinda’s questions

“ He would be bewildered at some thmgs,^ sire, at
some^ he would not be bewildered.”

“ Where would he be bewildered, revered sir, where
not ?”

“ He would be bewildered, sire, in regard to those
parts of the crafts that he did not already know, or in
regard to those districts he had not already visited, or
in regard to those names and designations he had not
already heard.”

“ Where would he not be bewildered, revered sir ?”

“ In regard to that done through this wisdom, sire,
namely (the thought of) impermanence or anguish or
not-self — ^liere he would not be bewildered.”

“ But where, revered sir, does his confusion go ?”

“ Sire, confusion is stopped the very moment knowledge
arises.”

“ Make a simile.”

“ It is as if, sire, some person might bring a lamp into
a house. In consequence the darkness would cease and
light appear. Even so, sire, confusion is stopped the
very moment knowledge arises.”

“ But where does wisdom go, revered sir ?”

“Although wisdom, sire, is stopped then and there
when it has done its task, yet that which is done by
means of this wisdom, namely (the thought of) imper-
manence or anguish or not-self — ^that is not stopped.”

“ Revered Nagasena, make a sinoile of this that you
have said: ‘ Although wisdom is stopped then and there
when it has done its task, yet that wliich is done by
means of this wisdom, namely (the thought of) imper-
manence or anguish or not-self — ^that is not stopped.’ ”

“ Sire, it is Hke a man who wants to send a letter^
during the night. When he has had a scribe® summoned
and has brought a lamp, he makes him write the letter.
But if he has the lamp put out after the letter has been
written, the letter would not be lost because the lamp
was put out. Even so, sire, though wisdom is stopped

^ katthad . . . katthaci, really, somewhere . . . elsewhere. Hence
the following kuhim, where ? Or, we might say : At what ?

2 lekha, writing, inscription. ® lekhaka.

THE DISTINGUISHING MARKS

as soon as it has done its task, yet that which is done
by means of this wisdom, namely (the thought of)
impermanence or anguish or not-self— that is not
stopped.”

“ Make a further simile.”

“ Sire, it is as [43] people in the eastern districts place
five vessels of water in each house so as to put out any
conflagration. If a house wore on fire and tliey threw
these five vessels of water over it and if in consequence
that fire went out, would it, sire, occur to these people
thus; ‘ We must use these vessels again ’ V’^

“0 no, revered sir, these vessels have sufficed, what
(further need is there for) these vessels ?”

“ As, sire, are the five vessels of water, so should the
five controlling faculties be understood: the controlling
faculty of faith, of energy, of mindfulness, of concen-
tration, of wisdom; as are these people, so should the
earnest student of yoga be understood; as is the fire, so
should the defilements be imderstood; as the fire is put
out by means of the five vessels of water, so are the
defilements put out by means of the five controlling
faculties; and when the defilements have been put out
they do not come into being again. Even so, sire,
though wisdom is stopped as soon as it has done its
task, yet that which is done by means of this wisdom,
namely (the thought of) impermanence or anguish or
not-self — ^that is not stopped.”

“ Make a further simile.”

“ It is, sire, as a physician takes the five medicines
that are roots,® approaches the invalid, crushes these
five medicines that are roots and makes the invahd
drink them; and if, because of them, his malady® should
be removed, would it, sire, occur to that physician thus:
‘ I must use these medicines that are roots again ’ ?”

“ No, revered sir, these root-medicines have sufficed,
what (further need is there for) these root-medicines ?”

^ puna tehi ghatehi gkaiahiccam harissama, lit. we must do a
vessel’s task agaiu with these vessels.

See Yin. i. 206, 278.

® iosa, disturbance of the humours (of the body).

milinda’s questions

“As, sire, are the five medicines that are roots, so
should the five controlling faculties be understood: the
controUing faculty of faith, of energy, of mindfulness,
of concentration, of wisdom; as that physician so should
the earnest student of yoga be understood; as a disease,
so should the defilements be understood; as the man
who has the disease, so should the manyfolk be under-
stood; as the invalid’s malady is removed by the five
medicines that are roots and when his malady has been
removed the invahd is well, so are the defilements
removed by means of the five controlling faculties, and
when the defilements have been removed they do not
come into being again. Even so, sire, though wisdom is
stopped as soon as it has done its task, yet that which is
done by means of this wisdom, namely (the thought of)
impermanence [44] or anguish or not-self — ^that is not
stopped.”

“ Make a further sunile.”

“ As, sire, an earnest student of battle,^ a warrior,
might take five arrows and go into battle to defeat an
opposing army, and when he had gone into the battle
might loose those five arrows so that the opposing army
were routed by them, would it, sire, occur thus to that
warrior, an earnest student of battle: ‘ I must use these
arrows again ’1”

“ 0 no, revered sir, these arrows have sufficed, what
(further need is there for) these arrows ?”

“ As, sire, the five arrows, so should the five controlling
faculties be understood: the controlling faculty of faith,
of energy, of mindfulness, of concentration, of wisdom;
as the warrior, the earnest student of battle, so should
the earnest student of yoga be understood; as an
opposing army, so should the defilements be understood;
as the opposing army is routed by the five arrows, so are
the defilements routed by the five controlling faculties;
and when the defilements have been broken down they
do not come into being again. Even so, sire, though
wisdom is stopped as soon as it has done its task, yet

^ sangdmdvacara, as at Jd. ii. 95.

THE DISTINGUISHING MARKS

that which is done by means of this wisdom, namely (the
thought of) impermanence or anguish or not-self — ^that is
not stopped.”

“ You are dexterous, revered Nagasena.”

(iv) The Eiing said: “ Revered Nagasena, does he who
does not reconnect feel any painful feeling ?”

The Elder said: “He feels some, some he does not
feel.”

“ What does he feel, what does he not feel ?”

“ He feels bodily feelings, sire, he does not feel mental
feelings.”

“ How is it, revered sir, that he feels bodily feelings,
how is it that he does not feel mental feelings ?”

“It is from the non-termination^ of whatever is the
cause, whatever is the condition which is the cause and
the condition of the uprising of a painful bodily feeling
that he feels a painful bodily feeling ; but it is from the
termination of whatever is the cause, whatever is the
condition which is the cause and the condition of the
uprising of a painful mental feeling that he feels no
painful mental feeling. And this, sire, was said by the
Lord : ‘ He feels one feeling : the bodily, not the mental.’

“ Revered Nagasena, why does he who feels (not)® a
painful feeling not attain complete nibbana ?”

“ Sire, arahants have neither approval nor repug-
nance; nor do arahants destroy what is unripe; wise
men wait for full maturing.* [45] And this, sire, was

1 anuparama; cf. Miln. 41, ufarama,

2 Untraced. C/. Miln.^ p. 253. At S. iv. 231 there are said to be
two feelings, vedand: the bodily, Jcdyikd, and the mental, cetasilcd.
These are referred to at M, i. 397 when the Buddha is recorded to
tell Ananda that “ two feelings are spoken of by me.”

^ Si. reads na.

^ na ca arahanto apahkam pdtenti, paripaham dgamenti pap>ditd,
Cf. D. ii. 332: na kho samana-hrahmana sllavanto kalyariadhammd
apakkam paripdcenti (v. 1. pdcenti)^ api ca paripdkam dgamenti
pandita. According to DA. 810 apakkam paripdcenti means to cut
off midway a life-span that is not mature and has not worn to its
(karmic) close. In the light of the supporting quotation, the reference
must be to suicide; see below, Miln. 195 on na attdnam pdtetahham.

MILINDA S QUESTIONS

spoken by the Elder Sariputta, ' the General under
Dbamma:

I delight not in d3dng, I delight not in living,

But I wait for the time, as a hireling his wages.

I delight not in dying, I dehght not in living.

But I wait for the time, clearly conscious and mindful.”^

“ You are dexterous, revered Nagasena.”

(v) The King said: “ Revered Nagasena, are pleasant
feelings skilled or unskilled or indeterminate

“ They may he skilled, sire, they may be unsldlled,
they may be indeterminate.”

“If, revered sir, (feelings that are) skilled are not
painful, if (feehngs that are) painful are not skilled, to
say; ‘ That which is skilled is painful ’ does not arise.”

“ What do you thinlc about this, sire ? If one should
place a red-hot ball of iron in a man’s hand and in his
other hand should place an ice-cold lump of snow, would
these both hurt him, sire ?”

“ Yes, revered sir, both would hurt him.”

“ Is this, sire, because both are hot ?”

“ No, revered sir.”

“ Is it then that both are cold, sire ?”

“ No, revered sir.”

“Acknowledge your refutation:® if what is red-hot
hurts, but if not both of them are hot, (the pain) does
not arise from that; if what is cold hurts, but if not both
of them are cold (the pain) does not arise from that.
So how is it, sire, that both of them hurt since not both
of them are hot nor both of them cold; and how is it
that, though the one being hot and the other cold, one

^ These verses, quoted at DA. 810, are attributed to Sariputta
at Thag. 1002, 1003, but are there in reverse order and with one
variation. Gf. also Thag. 20, 196, 606, and Manu, vi. 45.

® Of. Vism. 60; and on the sequence husala akuscda abyakata in
other connections see Yin. ii. 91, and as applied to dhamma see
Dfc. Iff.

® djandhi niggaham, as at Km. 1, 4, 8-11, etc., KvuA. 9.

THE DISTINGUISHING MARKS 63

says: ‘ Both of them hurt,’ (yet the pain) does not arise
from that ?”

“ I am not competent to converse on this assertion
with you. It were good, revered sir, if you uttered the
meaning.”

Thereupon the Elder instructed King Milinda with a
talk connected with Abhidhamma,^ saying: “ Sire, six
are these happinesses connected with the world, six the
happinesses connected with renunciation, six are the
sorrows connected with the world, six the sorrows
connected with renunciation, six are the equanimities
connected with the world, six the equanimities connected
with renunciation^ — ^there are these [46] six sets of six.
And there is a thirty-sixfold feeling that is past, and a
thirty-sixfold feeling that is future, and a thirty-sixfold
feeling that is present; (so that) assembling them and
bringing them together there are one hundred and eight
(modes of) feeling.”®

“ You are dexterous, revered Nagasena.”

(vi) The King said: “ Revered Nagasena, who re-
connects ?”*

The Elder said: “ Name-and-shape, sire, re-connects.”

“ What, is it this name-and-shape itself that re-
connects ?”

“ This name-and-shape does not itself re-connect, sire;
but, sire, by means of this name-and-shape one does a
lovely or an evil deed, and because of this deed another
name-and-shape re-connects.”

“ If, revered sir, this name-and-shape itself does not
re-connect, one would not be freed from evil deeds.”

^ abhidhamniasamyuttdya hathdya^ as at Miln. 56. I do not hold
Mrs. Ehys Davids’s view that Abhidhamma-Saihyutta was a unique
title Nagasena used for the seven Abhidhamma books, none of which,
as she points out, does he mention by their names {The Milinda
Questions, London, 1930, p. 80). I am more inclined to the opinion
that samyutta in these two passages has the force of connected
with, associated with.’’

2 Gf. M. iii. 217; S. iv. 232.

2 See M. i. 397-398, S. iv. 231, 232.

^ patisandahati. See Miln. 32, 41.

milinda’s questions

The Elder said: “ If, sire, it did not re-connect one
would be freed from evil deeds. But because, sire,
it re-connects one is therefore not freed from evil
deeds.”

“ Make a simile.”

“ Suppose, sire, some man were to steal another
man’s mangoes and the owner of the mangoes were to
seize him and bring him before the king, saying: ‘ Your
majesty, my mangoes were stolen by this man’; and he
were to say: ‘ I, your majesty, did not steal his mangoes;
the mangoes he planted were different from these that I
stole; I do not deserve punishment.’ Would he, sire,
not deserve punishment ?”

“ Yes, revered sir, he would deserve punishment.”

“ For what reason ?”

“ Whatever he may say, revered sir, that man, while
not disclaiming responsibility for the mangoes (men-
tioned) first, ^ would deserve punishment for the mangoes
(mentioned) second.”^

“ Even so, sire, one does a lovely or an evil deed by
means of this name-and-shape; another name-and-shape
re-connects because of this deed; therefore one is not
freed from evil deeds.”

“ Make a further simile.”

“ Suppose, sire, some man were to steal another man’s
paddy . . . sugar-cane . . . [47] Suppose, sire, some
man were to hght a fire in the winter-time and warm
himself, were to go away without putting it out, and
that then the fire were to burn another man’s field and he
were to seize him and bring him before the king, saying:

‘ Your majesty, my field was burnt by this man’; and
he were to say, ‘ Your majesty, I did not burn his field;
the fire that I did not put out was different from the

^ The mangoes the other man planted.

^ J.e., those that were stolen. But this translation is only
tentative. It may mean that the thief does not disclaim the owner-
ship of the mangoes that were planted earlier, but deserves punish-
ment in respect of the mangoes that came later. Or it may mean
lacking perception that the first mangoes (had sometliing in
common) with the second mangoes.’’

THE DISTINGUISHING MARKS

fire that burnt his field; I do not deserve punishment.’
Would that man, sire, not deserve punishment ?”

“ Yes, revered sir, he would deserve punishment.”

“ For what reason ?”

“ Whatever he might say, revered sir, that man,
while not disclaiming responsibility for the fire (men-
tioned) first, would deserve punishment for the fire
(mentioned) second.”

“ Even so, sire, one does a lovely or an evil deed by
means of this name-and-shape; another name-and-shape
re-connects because of this deed; therefore one is not
freed from evil deeds.”

“ Make a further simile.”

“ Suppose, sire, some man, taking a lamp and
mounting up in a pavilion, were to make use of it; and
while the lamp was burning it should set fire to the
grass (thatch) ; and while that was burning it should set
fire to the house; and while that was burning it should
set fire to a village; and the village-people, having seized
that man, were to speak thus: ‘ Why do you, my good
man, set fire to the village ?’ And if he were to say:

‘ I, sirs, did not set fire to the village; the fire of the
lamp that I used for light was different from the fire
by which the village was burnt.’ And were these to
come before you while they were disputing, whose case
would you support, sice ?”

“ That of the village-people, revered sir.”

“ For what reason ?”

“ Whatever he might say, this fire was produced
precisely from that.”

“ Even so, sire, however much one name-and-shape
ends with death, another name-and-shape is in re-
connection and this moreover is produced precisely
from that. Therefore one is not freed from evil deeds.”

“ Make a further simile.”

“ Suppose, sire, some man having asked for a young
girl in marriage and given the purchase-money^ should

^ sunka. Cf. TMg. 420. It is the price paid by the prospective
husband to his bride’s parents.

milinda’s questions

then go away, and that she, [48] after a time, reached
full marriageable age; and then another man, having
given purchase-money, should hold a wedding. (The
first man) having come back might speak thus: ‘But
how is it that you, my good man, took away my wife ?’
(The second man) might speak thus; ‘ I did not take
away your wife. The young and tender girl asked for
in marriage by you and for whom you gave purchase-
money is different from this girl who, come to full
marriageable age, has been asked for in marriage by me
and I have given purchase-money.’ And were these to
come before you while they were disputing, whose case
would you support, sire ?”

“ That of the first man, revered sir.”

“ For what reason ?”

“ Whatever (the second man) might say, that grown-up
girl is produced precisely from that (other girl).”

“Even so, sire, however much one name-and-shape
ends with death, another name-and-shape is in re-
connection and this is produced precisely from that.
Therefore one is not utterly freed^ from evil deeds.”

“ Make a further simile.”

“ Suppose, sire, some man, having bought a bowl of
milk from a herdsman, were to leave it in his care and
go away thinking: ‘ I wiU come back for it tomorrow.’
But on the next day it might have turned to curds, and
if on his return he were to speak thus: ‘ Grive me the
bowl of milk’ ; and if (the herdsman) were to show him
the curds the other might speak thus: ‘ I did not buy
curds from you, give me the bowl of milk,’ then (the
herdsman) might speak thus: ‘ Without your knowing it
the milk has become curds.’ And if these were to
come before you while they were disputing, whose case
would you support, sire ?”

“ That of the herdsman, revered sir.”

“ For what reason ?”

“ Whatever (the other man) might say, it is produced
precisely from that.”

^ panmutta here; 7nuUa earlier.

THE DISTINGUISHING MARKS

“ Even so, sire, however much one name-and-shape
ends with death, another name-and-shape is in re-
connection and this is produced precisely from that.
Therefore one is not utterly freed from evil deeds.”

“ You are dexterous, revered Nagasena.”

(vii) The King said: “ But will you, revered Nagasena,
re-connect ?”

“ Enough, sire. What is the use of asking this ?
Have I not already pointed out to you^ that if I should
have attachment, sire, [49] I will re-connect, but if I
should he without attachment I will not re-connect ?”

“ Make a simile.”

'' Suppose, sire, some man should render a king a
service® and the Idng, delighted, should repay that
service so that, because of this, (the man) should go
about possessed of and provided with the five strands of
sense-pleasures. But if he should announce to the popu-
lace: ‘The king did not provide me with anything,’
would that man, sire, be acting properly ?”

“ Certainly not, revered sir.”

“ Even so, sire, what is the use of asking this ? Have
I not already pointed out to you that if I should have
attachment I will re-connect, but if I should be without
attachment I will not re-connect ?”

“ You are dexterous, revered Nagasena.”

(viii) The King said: “ Kevered Nagasena, as to that
which you mentioned : name-and-shape.® Which therein
is name, which shape ?”

“ That which is gross therein, sire, that is shape.
Those subtle mental states that are mental factors in
consciousness,* this is name.”

“ Eevered Nagasena, what is the reason that name
does not re-connect alone, nor shape alone ?”®

^ Miln,y p. 32. 2 As at Miln. 60. ^ Miln. 46.

^ suJcJiumd cittacetasikd dhammd, a term for the four immaterial
or mental Jchandhd, Dhs, 1022 if., 1189, Kvu. 537, SA. i. 50 and
Comp, 1, 94, 239, n. 1.

® At S. i. 13, 35, etc., the simultaneous ceasing to be of these
appears taken for granted.

milinda’s questions

“ These things, sire, are dependent the one upon the
other; they simply uprise together.”^

“ Make a simile.”

“ As, sire, there could not be just a yolk or just an
egg-shell from a hen, since both the yolk and the egg-shell
are dependent the one upon the other and there is no
separate arising of these, even so, sire, if there were not
name there would not be shape, for that which is name
and that which is shape are both dependent the one upon
the other and there is no separate arising of these.
Thus is produced this long (sarhsaric) time.”^

“ You are dexterous, revered Nagasena.”

(ix) The King said: “ Eevered Nagasena, as to that
which you have mentioned: long (saihsaric) time.
What is this (saihsaric) time called ?”

“ The past, sire, is (saihsaric) time, the future is
(saihsaric) time, the present is (saihsaric) time.”®

But does (saihsaric) time exist, revered sir ?”

“ Some (sarhsaric) time exists, sire, some does not.”

“ But which exists, revered sir, [60] which does not ?”

“ Those karmic formations,^ sire, that are past,
departed, stopped or changed — (here) that (saihsaric)
time does not exist. But those mental states that are
results® and those mental states liable to have results®

^ As e.g.y in the paticca-samuppada. Both are said to be mutually
interdependent with consciousness, D. ii. 56.

^ evam etam dlgham addJidnam samhhdvitam^ apparently the uom.
case. Addhd, addhdnam is an extent, a period of time, perhaps
duration.

3 Gf. D. iii. 216, A. i. 197, Hi. 53. At Km. 511 the point is
controverted whether addlia is predetermined.

^ samhhdrd. I take this word here not as referring to one of the
five hJiandM but to the second term in the formulation of the
papicca-samuppdda, stated at the beginning of the next Division,
where it certainly has a karmical intention.

® dhammd mpakd. “ On ' result,' mpdka^ as technically a conscious
or mental phenomenon " {JHts. Oontr. 309, n. 1) see Pis. Oontr.y
pp. 205-209, in the notes.

^ vipdkadhammadJiammd. At Kvu. 357 the point is controverted
whether: vipdlco vipdkadhammadhammo^ is the result of a state
entailing results ? That is, do results (always) produce or cause
results again 1 Until the result of a deed is ended, and worn away,

THE DISTINGUISHING MARKS

and those giving re-connection elsewhere — (here) that
(sariisaric) time exists. And for those beings^ who have
done their (karmic) time® and arise elsewhere — (here)
that (saihsaric) time exists. But for those beings who
have done their (karmic) time and do not arise elsewhere
— (here) that (saihsaric) time does not exist. And for
those beings who have attained final nibbana — (here)
that (saihsaric) time does not exist because of the attain-
ment of final nibbana.”

“ You are dexterous, revered Nagasena.”

The Second Division

[Third Division]

(i) The King said: “ Severed Nagasena, what is the
root of past (sariisaric) time, what the root of future
(saihsaric) time, what the root of present (sariisaric)
time ?”

“ Of past (sariisaric) time, sire, and of future (saihsaric)
time and of present (sariisaric) time the root is ignorance;
conditioned by ignorance are the karmic formations,
conditioned by the karmic formations is consciousness,
conditioned by consciousness is name-and-shape, con-
ditioned by name-and-shape are the six (sensory) fields,
conditioned by the six (sensory) fields is sensory
impingement, conditioned by sensory impingement is
feeling, conditioned by feeling is craving, conditioned by
craving is grasping, conditioned by grasping is (karmic)
becoming, conditioned by (karmic) becoming is birth,

karmic or samsaric time cannot be said to have stopped. Cf,
Dhs. 987 for states wMcli are dJiammd vipdkd; and Dhs. 988 for
states which, are dliamma vi'pdkadhammadliammd (the results of
skilled and unskilled mental states, the sensuous, fine-material and
immaterial realms, the unincluded, the khandhd of feeling, perception,
the habitual tendencies and consciousness).

^ Nagasena appears to be implying here that there is a possible
re-linking or re-connection, patisandhi, of beings, sattdj though
earlier he has said it is name-and-shape that re-connects. The
triad of sankJidrd, dliammd and sattd is noteworthy for its unusualness.

2 kdlakata.

milinda’s questions

conditioned by birth there come into existence old age
and dying, grief, sorrow, suffering, lamentation and
despair.^ Thus the earhest point® of this whole (sam-
saric) time caimot be shown.”

“ You are dexterous, revered Nagasena.”

(ii) The King said: “Eevered Nagasena, as to that
which you mentioned: the earliest point cannot be
shown — ^malce a simile for that.”

“ As, sire, a man might throw a small seed on to the
earth, and a shoot springing from that and gradually
reaching growth, increase and maturity might yield
fruit; and then [51] taking a seed from that, he might
plant again, and a shoot springing from that and
gradually reaching growth, increase and maturity might
yield fruit — ^is there thus an end of this series ?”®

“ No, revered sir.”

“ Even so, she, the earhest point of (saihsaric) time
cannot be shown either.”

“ Make a further simile.”

“ As, she, an egg comes from a hen and a hen from an
egg and an egg from an hen — ^is there thus an end of this
series ?” ^

“ There is not, revered sir.”

“ Even so, she, the earhest point of (saihsaric) time
cannot be shown either.”

“ Make a further simile.” The Elder traced a chcle*
on the ground and spoke thus to King Mihnda: “Is
there an end to this chole, she ?”

“ There is not, revered sh.”

“ Even so, she, are those cycles* that are spoken of by

^ This chain ’’ of Dependent Origination or Conditioned Genesis,
paticcasamujpjpdda, here gives the formula as almost invariably
found in the Pali Canon, e.g., at Vin. i. 1.

2 Of. S. ii. 178 ff.

^ santati, see below, Miln., p. 72. Of. the agricultural operations
that never stop, Yin. ii. 181 ; and a similar simile below, Miln. 77.
Also cf the sequence of verses each line of which begins •pwmffunam
at &. i. 174.

^ “ Circle ” and cycle are both caMza in Pali, as is '' wheel.''
The word occurs in the same sense as above at Yin. hi. 170.

THE DISTINGUISHING MARKS

the Lord : ‘ Visual consciousness arises because of eye and
material shapes, the meeting of the three is sensory
impingement conditioned by sensory impingement is
feehng; conditioned by feeling is craving; conditioned
by craving is kamma f vision is born again from kamma
— is there thus an end of this series ?”

“ There is not, revered sir.”

“ And auditory consciousness arises because of ear
and sounds. . . . And mental consciousness arises
because of mind and mental objects; the meeting of the
three is sensory impingement;^ conditioned by sensory
impingement is feehng; conditioned by feeling is craving;
conditioned by craving is kamma; mind is born again
from kamma — ^is there thus an end of this series ?”

“ There is not, revered sir.”

“ Even so, sire, the earhest point of this (sarhsaric)
time cannot be shown either.”

“ You are dexterous, revered Nagasena.”

(iii) The King said: “ Revered Nagasena, as to that
which you mentioned: the earliest point cannot be
shown— but which is this earliest point ?”

“ This earliest point, sire, is that which is past
(sarhsaric) time.”

“ Revered Nagasena, as to that which you mentioned:
the earliest point cannot be shown — ^is it, revered sir,
that every earliest point cannot be shown ?”

“ Some can be shown, sice, some cannot be shown.”

“ Which can be shown, revered sir, which cannot be
shown ?”

“ Earher than this, sire, there was no ignorance
anywhere or in any way — ^this earliest point cannot be
shown; what had not been came into existence and,
having been, fell asundc ; — Qan this earliest point [52]
be shown ?”

“ Revered Nagasena, if what had not been came into

^ M, i. 112, 8. iv. 32. Tlie wlieel ’’ of faticcasamufjpdda^ givea
at the begianing of this Division, will be recognised again in these
paragraphs.

2 This is something of an innovation. At Miln, 65 it is said that
the five sensory fields are produced from different kammas.

milinda’s questions

existence and, taving been, fell asunder, would it not
‘ go home,’’^ cut oif from both (modes) ?”

“ If, sire, (ignorance)® ‘ goes borne,’ cut oif from both
(modes), is it possible for it, cut off from both (modes),
to increase ?”

“Yes, it is able to increase.”

“ I, revered sir, am not asking this (but whether) it is
possible for it to increase from a point.”

“ Yes, it is able to increase.”

“ Make a simile.” The Elder made him a simile of
a tree, saying: “The aggregates® are the seeds of this
whole mass of anguish.”

“You are dexterous, revered Nagasena.”

(iv) The King said: “Severed Nagasena, are there
any karmic formations'^ that are produced

“ Yes, sire, there are karmic formations that are
produced.”

“ Which are they, revered sir ?”

“ Sire, when there is eye and when there are material
shapes there is visual consciousness; when there is
visual consciousness there is sensory impingement on the
eye; when there is sensory impingement on the eye there
is feeling; when there is feehng there is craving; when
there is craving there is grasping; when there is grasping
there is (continued) becoming; when there is (continued)
becoming there is birth; when there is birth there come
into existence old age and dying, grief, sorrow, suffering,

^ attJiam gacchati, to set, like the sun, to become non-existent or
annihilated. Of. DhA. iii. 453.

. 2 EhD. notes the '' odd change of gender here,’’ and Trenckner,
who says this passage is corrupt, suggests that the word ignorance ”
has been omitted. I agree that in the Elder’s answer this seems to
be the case, since chinnd, cut off, appears to be fern. nom. The
King’s question, just preceding, I take to refer to something more
general, and therefore chinnam is the neut. nom.

^ Ichandhdj also meaning the trunks of a tree. EhD. takes the
simile of the tree to refer to the simile of the tree and the seed,
i.e., the first simile ascribed to the Elder in this section. But this
may not be so. It may, e.g,, refer to the similes of trees at S. ii, 87 ff.,
which are used in connection with ^aticcasamuppada.

^ sarhkhdrd. ^ jay anti.

THE DISTINGUISHING MARKS

lamentation and despair. Thus is the origination of
this whole mass of anguish. But, sire, when there is not
eye or material shapes there is no visual consciousness;
when there is not visual consciousness there is no
sensory impingement on the eye; when there is not
sensory impingement on the eye there is no feeling;
when there is not feeling there is no craving; when there
is not craving there is no grasping; when there is not
grasping there is no (continued) becoming; when there
is not (continued) becoming there is no birth; when there
is not birth there are no old age and dying nor grief,
sorrow, suffering, lamentation or despair. Thus is the
stopping of this whole mass of anguish.”

“ You are dexterous, revered Nagasena.”

(v) The King said: “ Revered Nagasena, are there
any karmic formations that are produced without
a (continued) becoming ?”

“ Sire, there are not any karmic formations that are
produced without a (continued) becoming. The karmic
formations, sire, are produced only when there has been
(continued) becoming.”

“ Make a simile.”

“ What do you think about this, sire ? Was this
house where [53] you are sitting produced without a
(continued) becoming ?”

“ There is nothing here, revered sir, that has been
produced without a (continued) becoming; it is produced
only when there has been a (continued) becoming.
Revered sir, these pieces of wood were in the forest and
this clay was in the ground, and it is through proper
effort on the part of women and men that this house is
existing as it is.”

“ Even so, sire, there are not any karmic formations
that are produced without a (continued) becoming.
The karmic formations are produced only when there
has been a (continued) becoming.”

“ Make a further simile.”

“ As, sire, some of those seeds and plants that are
put into the earth, gradually reaching growth, increase

milinda’s questions

and maturity, miglit yield flowers and fruit, but these
trees are not produced with a (continued) becoming;
these trees are produced only when there has been a
(continued) becoming; even so, sire, there are not any
karmic formations that are produced without a (con-
tinued) becoming. The karmic formations are produced
only when there has been a (continued) becoming.”

“ Make a further simile.”

“ As, sire, a potter, taking clay from the earth, makes
a variety of vessels, and as these vessels are not produced
without a (continued) becoming, but are produced only
when there has been a (continued) becoming, even so,
sire, there are not any karmic formations that are
produced without a (continued) becoming. The karmic
formations are produced only when there has been a
(continued) becoming.”

“ Make a further simile.”

“ Suppose, sue, there were no sling^ (to support) a
lute, no parchment sounding-board, no belly, no arm,
no head, no strings, no plectrum,^ and no proper effort
on the part of a man — would sound be produced ?”

“ 0 no, revered sir.”

“ But if, sue, there were a sling (to support) the lute,
a parchment sounding-board, a belly, an arm, a head,
strings, a plectrum, and proper effort on the part of a
man, would sound be produced ?”

“ Yes, revered sir, it would be produced.”

“ Even so, sire, there are not any karmic formations
that are produced without a (continued) becoming.
Karmic formations are produced only when there has
been a (continued) becoming.”

“ Make a further simile.”

“ Suppose, sire, there were no (lower) piece of wood
for mal^g fire, no twirhng-stick, no cord for the

^ With the exception of this first mentioned part of an Indian
lute, which is called jpattay all the others are found at S. iv. 197.
I follow the translations given convincingly by A. K. Coomaraswamy
in his article: The Parts of a Vlnd, JAOS.y voL 60, No. 3.

2 After patta, the following is the sequence of the words: camma,
dorfhy upam'^ay tanti, Icor^a,

THE DISTINGUISHING MARKS

twirling-stick, no upper piece of wood for making fire,
no little piece of cloth^ (for tinder), and no proper effort
on the part of a man — ^would a fire be produced ?”

“ 0 no, revered sir.”

“ But if, sire, there were a (lower) piece of wood for
making fire, a twirling-stick, a cord for the twirling-stick,
an upper piece of wood for making fire, a little piece of
cloth, and proper effort on the part of a man — ^would
that fire be produced ?”

“ Yes, [54] revered sir, it would be produced.”

“ Even so, sire, there are not any karmic formations
that are produced without a (continued) becoming.
Karmic formations are produced only when there has
been a (continued) becoming.”

“ Make a further simile.”

“ Suppose, sire, there were no burning-glass, no heat
from the sun, no cow-dung — could a fire be produced ?”

“ 0 no, revered sir.”

“ But if, sire, there were a burning-glass, heat from
the sun and cow-dung — could that fire be produced ?”

“ Yes, revered sir, it could be produced.”

“ Even so, sire, there are not any karmic formations
that are produced without a (continued) becoming.
Karmic formations are produced only when there has
been a (continued) becoming.”

“ Make a further simile.”

“ Suppose, sire, there were no mirror, no light and no
face — could an image^ be produced ?”

“ 0 no, revered sir.”

“ But if, sire, there were a mirror, light and a face —
could an image be produced ?”

“ Yes, revered sir, it could be produced.”

“ Even so, sire, there are not any karmic formations
that are produced without a (contiuued) becoming.
Karmic formations are produced only when there has
been a (continued) becoming.”

“ You are dexterous, revered Nagasena.”

^ colaTca. FED also tentatively suggests “ bark.”

^ According to OPB this is the only occasion where attd means
a person’s reflection in a looking-glass.

milinda’s questions

(vi) The King said : “ Revered Nagasena, is an
experience!^ got at ?”

“ But what does this ‘ experience! ’ mean, sire ?”

“ The life-principle^ within that sees material shape
with the eye, hears sound with the ear, smells smell with
the nose, tastes flavour with the tongue, feels touch
with the body, and discriminates mental states with the
mind. Just as we who are sitting here in the palace
can look out of whichever window wo want to look out
of — ^the east, west, north or the south window — even so,
revered sir, this life-principle within can look out of
whichever door it wants to look out of.”

The Elder said: “ I will talk to you, sire about the five
doors,® listen and attend carefully. If the life-principle
within sees material shape through the eye — ^just as we
who are sitting here in the palace can see material shapes
through any window that we care to look out of, whether
the east, [55] west, north or the south window — could
[a material shape be seen] by this life-principle within
[by means of the eye],^ and a material shape be seen by
means of the ear, and a material shape be seen by means
of the nose, and a material shape be seen by means of the
tongue, and a material shape be seen by means of the
body, and a material shape be seen by means of the
mind ? And could a sound be heard by the eye, the
nose, the tongue, the body, the mind ? And could a
smell be smelt by the eye, the ear, the tongue, the body,
the mind ? And could a taste be savoured by the eye,
the ear, the nose, the body, the mind ? And could a
touch be felt by the eye, the ear, the nose, the tongue,
the mind ? And could a mental state be discriminated
by the eye, the ear, the nose, the tongue, the body ?”

“ No, revered sir.”

^ vedagu, also used iu a peculiar sense here, as noted in FED.
and no doubt to be regarded as vedaka as at, e.g., Vism. 576, 578,
610; see BE8D. s.v. vedaka. Of. Miln. 71.

^jlva. With this passage cf. Vism. 487. See also Miln. 30.

® Though he speaks about the five sense-organs and the mind, he
arranges them by fives.

* Trenckner puts square brackets round these words, and they
should not occur at all.

THE DISTINGUISHING MARKS

“ The latter was not fitted by you, sire, to the former,
nor the former to the latter. But suppose again, sire,
that we who are sitting here in the palace see material
shapes out there before us^ more clearly in the great
space when these network windows® have been removed.
Thus too this life-principle within would see material
shapes more clearly in the great space when the doors of
the eyes had been removed. And if the ears were
removed, the nose removed, the tongue removed, the
body removed, would it hear a sound, smell a smell,
taste a flavour, and feel a touch more clearly on account
of the great space

“ 0 no, [ 56 ] revered sir.”

“ The latter was not fitted by you, sire, to the former
nor the former to the latter. But again, sire, suppose
that this Dinna^ had gone out and were standing on the
porch outside the gateway. Would you know, sire, that
he had done so ?”

“ Yes, I would know, revered sir.”

“ Or again, sire, suppose that this Dinna, having
come in again, were to stand in front of you. Do you
know, sire, that this Dinna, having come in again, is
standing in front of you ?”

“Yes, I know, revered sir.”

“ Even so, sire, if a flavour had been put on the tongue
would the life-principle within know whether it were acid
or salt or bitter or sharp or astringent or sweet ?”®

“Yes, revered sir, it would know.”

“ But when the flavour had passed into the stomach
would it know whether it had been acid or salt or bitter
or sharp or astringent or sweet ?”

^ hahimuhhd,

^ jdlavdtapdna is a type of window like a grille, so one can only see
out through the interstices of the “ network ” or lattice.

3 0/. Miln. 86.

^ Dinna is probably an abbreviation of Sabbadinna, mentioned
at Miln, 29 1, though Trenckner says Dinno possibly means ‘ a
page,’ comp. Jdt. i., p. 135.”

^ These six tastes or rasa are also mentioned at Miln, 63. In
both these contexts, the second one, salt, is spelt lavana for the
Pitaka Iona.

milinda’s questions

“ No, revered sir.”

“ The latter was not fitted by you, sire, to the former
nor the former to the latter. Suppose, sire, some man
had a hundred jars of honey brought to him, had a
vesseb filled with honey and, covering (another) man’s
mouth, should cast him into the vessel of honey — would
that man know whether the honey were sweet or not ?”

“ No, revered sir.”

“ Why not ?”

“ Because the honey could not get into his mouth,
revered sir.”

“ The latter was not fitted by you, sire, to the former
nor the former to the latter.”

“ I am not competent to converse on this assertion
with you. It were good if you uttered the meaning.”
The Elder instructed King Milinda with a talk connected
with Abhidhamma,® saying:

“ Because there are vision here and material shape,
sire, visual consciousness arises. Co-nascent with that
are sensory impingement, feeling, perception, volition,
one-pointedness, the life-principle, attention® — thus these
things are produced from a condition and no experiencer
is got at here. Because there are ear and sound . . .
because there are mind and mental states, mental
consciousness arises. Co-nascent with that are sensory
impingement, feeling, perception, volition, [67] one-
pointedness, the life-principle, attention — ^thus these
things are produced from a condition and no experiencer
is got at here.”

“ You are dexterous, revered Nagasena.”

(vii) The King said: “Severed Nagasena, where

. 1 doni is usually a long trough, made of stone, perhaps used for
the dyeing of robes, or as a receptacle for the rice that is to be
distributed to a large number of monks, or as a medicine bath.

2 Cf. Miln. 4:6.

3 These are the seven primary mental formations or properties,
cetasika, recognised in Abhidhamma as bound up with all conscious-
ness. For the co-nascency, cf. Km. 620. See also Dhs. 556 and
Netti 78, Fts. i. 83 (of ndmakdya).

THE DISTINGUISHING MARKS

visual consciousness arises, does mental consciousness
arise there also ?”

“ Yes, sire. There where visual consciousness arises,
mental consciousness also arises.”

“ Now, revered Nagasena, does visual consciousness
arise first and mental consciousness later, or does mental
consciousness arise first and visual consciousness later ?”

“ Visual consciousness arises first, sire, mental con-
sciousness later.”^

“ Now, revered Nagasena, does visual consciousness
instruct mental consciousness, saying: ‘ Where I arise,
do you Likewise arise,’ or does mental consciousness
instruct visual consciousness, saying : ‘ Where you arise,
I will likewise arise ”

“ No, sire, there is no conversation between them.”

“ Then how is it, revered Nagasena, that where visual
consciousness arises there mental consciousness also
arises ?”

“ It is because of tendency, sire, and because of' door ’
and because of habit and because of practice.”

“ How is it, revered Nagasena, that because of
tendency mental consciousness also arises there where
visual consciousness arises ? Make a simile.”

“ What do you think about this, sire ? When it is
raining by what means may the water run away ?”

“ It might run away by means of some slope or other,
revered sir.”

" But if it continued to rain, by what means would
that (increased amount of) water run away ?”

“ It would follow the same course as that taken by the
earlier (rain-)water, revered sir.”

“ But, sire, does the earlier water instruct the later,
saying: ‘ You run away by the same course as I do,’
or does the later water instruct the earlier, saying: ‘ I
also will run away by the same course as you wiUtake ”

“ No, revered sir, there is no conversation between
them; they run away because there is a slope.”

^ Of. D. i. 185 where the Buddha tells Potthapada that sanna
arises first and nam afterwards.

milinda’s questions

“ Even so, sire, it is because of tendency^ that where
visual consciousness arises, mental consciousness arises
there too. [58] Visual consciousness does not instruct
mental consciousness, saying: ‘Where I arise, do you
likewise arise,’ nor yet does mental consciousness instruct
visual consciousness, saying: ‘Where you arise, I will
likewise arise.’ There is no conversation between them.
They arise because of tendency.”

“ How is it, revered Nagasena, that because of door
mental consciousness also arises there where visual
consciousness arises. Make a simile.”

“ What do you think about this, sire ? A king’s
border-town has strong ramparts and an arched gateway
(but only) one door; if there were a man who wanted to
leave that (town) how would he do so ?”

“ By the door, revered sir.”

“ And if another man wanted to leave, how would he
do so ?”

“ In the same way as the first man, revered sir.”

“ But, sire, does the first man instruct the second,
sayiog: ‘ You go out in the same way as I do,’ or does
the second man instruct the first, saying, ‘ I too will go
out by the same way as you ”

“ No, revered sir, there is no conversation between
them; they go out because there is the door.”

“ Even so, sure, it is because of door that where visual
consciousness arises mental consciousness arises there
too. Visual consciousness does not instruct mental
consciousness, saying: ‘Where I arise, do you Kkewise
arise,’ nor does mental consciousness instruct visual
consciousness, sajdng: ‘ Where you arise, I will likewise
arise.’ There is no conversation between them. They
arise because of door.”

“ How is it, revered Nagasena, that because of habit
mental consciousness also arises there where visual
consciousness arises ? Make a simile.”

“ What do you think about this, sire ? If one cart
went ahead, then which way would the second cart go ?”

^ “ Slope and tendency ” are botli ninm in Pali.

THE DISTINGUISHING MARKS

“ By the same way as the first cart, revered sir.”

“ But, sire, does the first cart instruct the second,
saying : ‘ You go by the same way as I go,’ or dpes the
second [59] cart instruct the first, saying; ‘I too will
go by the same way as you ”

“ No, revered sir, there is no conversation between
them. They go because there is habit.”

“ Even so, sire, it is because of habit that where visual
consciousness arises mental consciousness arises there
too. Visual consciousness does not instruct mental
consciousness, saying : ‘ Where I arise, do you likewise
arise,’ nor does mental consciousness instruct visual
consciousness, saying: 'Where you arise, I will likewise
arise.’ There is no conversation between them. They
arise because of habit.”

“ How is it, revered Nagasena, that because of practice
mental consciousness also arises there where visual
consciousness arises % Make a simile.”

“ What do you think about this, sire ? As, sire, a
beginner is clumsy in the crafts of reckoning on the
fingers, 1 calculation,^ (mental) reckoning® and writing,*
but after a time by practice in careful working he becomes
deft, even so, sire, it is through practice that where
visual consciousness arises there too mental consciousness
arises, but visual consciousness does not instruct mental
consciousness, saying: 'Where I arise, do you hkewise
arise,’ nor does mental consciousness instruct visual
consciousness, saying: ' Where you arise I will hkewise
arise.’ There is no conversation between them. They
arise because of practice.”

“ Revered Nagasena, does mental consciousness like-
wise arise there where auditory consciousness arises ?

. . . Does mental consciousness arise there where
olfactory consciousness . . . gustatory . . . tactile con-
sciousness arises V’

1 mvddd, see BD. ii, p. 176, n. 4:. ^ gami^a, see ibid., n. 5.

^ sanJchd or sanJchand; not mentioned at Vin. iv. 6-7, but see
BD. ii. 176, n. 5.

* lekka, see BD. ii. 177, n. 1.

milinda’s questions

“ Yes, sire. There where tactile consciousness arises,
mental consciousness also arises.”

“ Now, revered Nagasena, does tactile consciousness
arise first and mental consciousness later, or does
mental consciousness arise first and tactile consciousness
later ?”

“ Tactile consciousness arises first, sire, mental con-
sciousness later.”

“ Now, revered Nagasena . . . [ 60 ] . . .”

. . There is no conversation between them. They
arise because of practice.”

“ You are dexterous, revered Nagasena.”

(viii) The King said: “ Eevered Nagasena, does
feehng arise there where mental consciousness arises ?”

“Yes, sire, where mental consciousness arises there
sensory impingement arises and there feeling arises and
there perception arises and there volition arises and there
apphed thought^ arises and there sustained thought^
arises, and all mental states that arise there are headed
by sensory impingement.”®

“ Revered Nagasena, what is the distinguishing mark
of sensory impingement ?”

“ Touching, sire, is the distinguishing mark of sensory
impingement.”®

“ Make a simile.”

“ Suppose, sire, there were two rams fighting.* One
of these rams should be understood as the eye, the other
as material shape, the meeting® of the two as sensory
impingement.”

“ Make a further simile.”

* vitakka and vicdra are two of the six cetasika, mental properties,
called at AbMdhammaUhasangaha, p. 6, fakixi/nakd (lit. scattered
about), special, particular, i.e., not present in every act of conscious-
ness. Of. Miln. 56-57.

* Of M. iii. 17.

® Of. DA. 63, Vism. 463. “ Touching ” is phusava.

* This simile is quoted at Asl. 108 which refers to the source as
sutta.

® sannipdta, concurrence, the “ bedding down together.”

THE DISTINGUISHING MARKS

“ Suppose, sire, two hands were clapped together^
One of these hands should be understood as the eye, the
other as material shape, the meeting of the two as
sensory impingement.”

“ Make a further simile.”

“ Suppose, sire, two cymbals® were clashed together.
One of these cymbals should be understood as the eye,
the other as material shape, and the meeting of the two
as sensory impingement.”

“You are dexterous, revered Nagasena.”

(ix) “ Revered Nagasena, what is the distinguishing
mark of feeling ?”

“ Sire, being felt® is a distinguishing mark of feeling,
and a distinguishing mark is experiencing.”*

“ Make a simile.”

“ Suppose, sire, some man should render a king a
service,® and that the king, delighted, should repay the
service and that, because of this, (the man) should go
about possessed of and provided with the five strands of
sense-pleasures, and that it should occur to him: ‘ Earlier
I rendered the king a service and the king, delighted,
repaid that service of mine so that, from this source, I
am (now) experiencing such and such feelings’ ; or suppose,
sire, [61] that some man, having done a good deed,
should arise at the breaking up of the body after dying
in a good bourne, a heaven-world and should go about
there possessed of and provided with the five deva-hke
strands of sense-pleasure, and that it should occur to
him: ‘Earlier I did a good deed so that, from that
source, I am (now) experiencing such and such feelings.’

1 This and the following simile appear combined at Asl, 108,
which also says that the nature, rasa, of phassa is striking,
sangfiattana.

2 samma. The reference at QKM, i. 93 should be TJiag. 893, 911
(not TMg,) where the word is sammatdla.

2 vedayita. Cf. M. i. 293, Vism. 460, Asl. 109, also MA. ii. 342,
vedand yeva hi vedeti, na anno hod veditd ndma atthl ti.

^ anvbhavana, enjoying or suffering: the rasa of feeling at Asl, 109.
Of. UdA, 42, Netti. 28, Miln, 384.

^ As at Miln, 49.

milinda’s questions

Even so, sire, being felt is a distinguishing mark of
feeling and a distinguishing mark is experiencing.”

“ You are dexterous, revered Nagasena.”

(x) “ Revered Nagasena, what is the distinguishing
mark of perception ?”

“ Perceiving,^ sire, is the distinguishing mark of
perception. What does one perceive ? One perceives
dark green and one perceives yellow and one perceives
red and one perceives white and one perceives crimson.
Even so, sire, is perceiving the distinguishing mark of
perception.”

“ Make a shnile.”

“ As, sire, when a Idng’s store-keeper has gone into
the store-room and seen the material shapes that are the
property of the king, he perceives that they are dark
green, yellow, red, white, and crimson. Even so, sire,
is perceiving the distinguishing mark of perception.”

“ You are dexterous, revered Nagasena.”

(xi) “ Revered Nagasena, what is the distinguishing
mark of voUtion ?”

“ Being willed,^ sire, is a distinguishing mark of
volition and a distinguishing mark is effective prepara-
tion.”®

“ Make a simile.”

“ Suppose, sire, some man has prepared poison and
were to drink it himself or make others drink it — either
he or the others would become afflicted. Even so, sire,
some man here, having through volition willed an
rmsldlled deed, would arise on the breaking up of the
body after dying in the sorrowful ways, a bad bourn,
the Downfall, Niraya Hell, and those who follow his
example also arise on the breaking up of the body after
dying in the sorrowful ways, a bad bourn, the Downfall,

^ sanjdnana^ tlie act of perceiving. Of. M. i. 293, Vism. 461,
Asl. 110.

2 cetayita. Of. Vism. 463, Asl. 111.

^ abhisankhara'^a, volitional formation, determining. Of. S. iii. 87,
UdA. 129.

THE DISTINGUISHING MARKS

Niraya Hell. Or suppose, sire, that some man has
prepared a mixture of ghee, butter, oil, honey and
molasses and were to drink it himself or make others
drink it — either he or the others would become happy
[68] Even so, sire, some man here, having through volition
willed a skilled deed, would arise at the breaking up of
the body after dying in a good bourn, a heaven-world,
and those who follow his example also arise on the
breaking up of the body after dying in a good bourn,
a heaven-world. Even so, sire, is being willed a dis-
tinguishing mark of volition and eifective preparation is
a distinguishing mark.”

“You are dexterous, revered Nagasena.”

(xii) “ Revered Nagasena, what is the distiuguishing
mark of consciousness ?”

“ The distinguishing mark of consciousness, sire, is
discriminating. ’

“ Make a simile.”

“ As, sire, were the superintendent of a city to be
sitting at cross-roads in the middle of the city, he could
see a man coming from the eastern quarter or from the
southern or the western or the northern quarter, even
so, sire, whatever material shape a man sees he dis-
criminates it by consciousness, and whatever sound he
hears, whatever smell he smells, whatever taste he
savours, whatever touch he feels, and whatever mental
state he discriminates he discriminates it by conscious-
ness. Even so, sire, is discriminating the distinguishing
mark of consciousness.”

“ You are dexterous, revered Nagasena.”

(xiii) “ Revered Nagasena, what is the distinguishing
mark of applied thought ?”

^ sukhita, perhaps meaning healthy here, both in opposition to
the duJckhita, the “ afflicted ” of the preceding simile, and because
the mixture consisted of the five recognized medicines.

* vijanana, or the act of cognizing. Cf. Asl. 112 ■which quotes
the simile; and see M. i. 293: “ what one experiences one perceives,
what one perceives one discriminates.”

milinda’s questions

“ Fixing (the mind),i sire, is the distinguishing mark
of applied thought.”

“ Make a simile.”

“ As, sire, a carpenter fixes a well turned piece of
wood in a socket, so, sire, is fixing (the mind) the
distinguishing mark of applied thought.”

“ You are dexterous, revered Nagasena.”

(xiv) “ Revered Nagasena, what is the distinguisliing
mark of sustained thought ?”

“ Constantly pondering,^ sire, is the distinguishing
mark of sustained thought.”

“ Make a simile.”

“ As, sire, a bronze gong that has been struck-’ [63]
reverberates^ afterwards and (the sound) lingers on,® so,
sire, applied thought is to be understood thus as
‘ striking,’ sustained thought is to be understood thus as
‘ reverberating.’ ”

“ You are dexterous, revered Nagasena.”

The Third Division

(xv) The King said : “ Revered N agasena, is it possible,
having again and again analysed these mental states the
nature of which it is to arise together,® to point to a
difference between them,’ saying: ‘ This is sensory
impingement, this is feeling, this perception, this volition,

^ appand; in the Suttas the word occurs only at M. iii. 73. See
P.Pn., p. 85, n. 4.

2 anumajjana, Cf, Miln. 176, AsL 114 f., DA. 63, 122. It means

thrashing or thrashing out ’’ so that the simile of the beaten
gong is not far-fetched.

® Cf. Vism. 283. ^ anuravati.

^ PED. says that anusandahati should here read anusandati.
Asl. 114 reads anusadddyati and the simile used is a drum, not a
bronze gong. At AA. iv. 31 : anusandati ti pavattati. Anusandahati
can also mean to fit, to fix, to apply, see Asl. 143, where an archer
fits or fixes an arrow to the bowstring.

® Referring back to Miln. 60.

Cf. M. i, 293, of feeling, perception and consciousness. Also
Asl. 311, Vism. 438, especially iox vinibbhujitvdj analysing or breaking
up, sifting.

THE DISTINGUISHING MARKS

this consciousness, this applied thought, this sustained
thought ’1 ”

“ It is not possible, sire.”^

“ Make a simile.”

“ Suppose, sire, a king’s cook were to make a soup^
or a sauce® and were to throw curds into it and salt and
ginger and cummin-seed and black pepper* and other
ingredients; and suppose the king should speak thus to
him : ‘ Bring me a sauce of curds, bring me a salt-sauce,
bring me a ginger-sauce, bring me a cummin-seed sauce,
bring me a black pepper-sauce, bring me a sauce into
which everything has been thrown ’ — ^now, is it possible,
sire, having again and again analysed these sauces the
nature of which it is to arise together, to bring forward a
sauce and speak of its acidity or saltness or bitterness
or sharpness or astringency or sweetness ?”

“ It is not possible, sire* . . . [64] . . . or astringency
or sweetness, though (all these tastes) are present each
with its own distinguishing mark.”

“ Even so, sire, it is not possible, having again and
again analysed these mental states the nature of which
it is to arise together, to point to a difference between
them, saying: ‘This is sensory impingement, this is
feeling, this perception, this vohtion, this consciousness,
this applied thought, this sustained thought, though
(all) are present each with its own distinguishing mark.”

“ You are dexterous, revered Nagasena.”

(xvi) The Elder said: “ Is salt, sire, cognizable by the
eye ?”

“Yes, revered sir, it is cognizable by the eye.”

“ Do you find out well, sire.”

“ But is it cognizable by the tongue, revered sir ?”

“ Yes, sire, it is cognizable by the tongue.”

“ But is every kind of salt discriminated by the
tongue ?”®

* The Elder repeats the King’s words in full.

® yusa. Eour kinds are mentioned at M. i. 245.

® rasa, a flavouring. * marica.

® kim pana sabbam loivirh jivhdya vijdnati.

milinda’s questions

“ Yes, sire, every land of salt is discriminated by the
tongue.”

“ If, revered sir, every Mnd of salt were discriminated
by the tongue, then why do bullocks bring it in carts ?
Should not salt only be brought ?”

“It is not possible, sire, to bring salt only. These
things are of the nature of a unity^ (but) there is a
difference in their range.^ And, besides, salt has
heaviness.”

“ Is it possible, sire, to weigh salt on scales ?”

“ It is not possible, sire, to weigh salt on scales; the
^leaviness is weighed on the scales.”

“You are dexterous, revered sir.”

Ended are Questions of King Milinda and Nagasena.®

^ ekatohhdvangatd ete dJtam/md, whicii might mean: these things
go along together, because it is of their essence, hhdva, to do so.

2 gocam, lit. pasturage for cattle. It can also mean the range or
scope of, e.g,^ the sense-organs. Therefore it might be more correct
to translate dhanimd here (see previous note) not as things
{i.e.y salt and carts) but as mental states resultant on vision
and taste, for the whiteness of salt can be seen and thus it may be
recognized as salt as much by vision as by taste.

^ This is, as EhD. says, most odd.” Though Nagasena has
kept on asking the King what he thinks and has asked him many
questions, and though the King too has asked Kagasena many
questions, they have by no means finished. Si. does not have this
little colophon but proceeds straight to the Fourth Division after
the end of the Third, and includes in it paragraphs 1 and 2 of this
appendix as its second section, the first being a brief statement
that the distinguishing mark of proper attention is dvajjana,
adverting (the mind), an Abhidhamma term.

THE CUTTING OFF OF PERPLEXITY 89

[III. QUESTIONS EOR THE CUTTING OEF OF
PERPLEXITY]

[Fourth Division]

[66] (i) The King said: “ Revered Nagasena, are these
five (sensory) fields^ produced from different kammas® or
from one kamma ?”

“ They are produced from different kammas, sire, not
from one kamma.”

“ Make a simile.”

“ What do you think about this, sire ? If five (kinds
of) seed were sown in one field would different fruits be
produced from these different seeds ?”

“ Yes, revered sir, they would be so produced.”

“ Even so, sire, these five (sensory) fields are produced
from different kammas, not from one kamma.”

“ You are dexterous, revered Nagasena.”

(ii) The King said: “ Revered Nagasena, what is the
reason that men are not all the same, some being
short-lived, some long-lived, some weakly, others healthy,
some ugly, others comely, some of few wishes, others of
many wishes, some poor, others rich, some belonging to
low families, 3 others to high families, and some being
weak in wisdom, others having wisdom

The Elder said: “ But why, sire, are trees not all the
same, some being acid, some salt, some bitter, some
sharp, some astringent, others sweet ?”

“ I think, revered sir, that it is because of a difference
in seeds.”

“ Even so, sire, it is because of a difference in kammas

^ dyatana,

^ Of. VbJiA. 410: hammdyatanesu ti ettha hammam eva Jcammd-
yatanam; wbere also 2 kinds of kamma are given. At D. iii. 230,
M. i. 389, 4 kinds; at Vbh. 378, 5 kinds; see also Pts. ii. 78.
Of. above Miln. 51, where it is said that kamma (deed) is conditioned
by craving, tanka,

^ Low and high families are defined at Yin. iv. 6.

^ Of. Mallika’s questions at A. ii. 203.

milinda’s questions

that men are not all the same, some being short-lived,
others long-lived, some weakly, others healthy, some
ugly, others comely, some of few wishes, others of many
wishes, some poor, others rich, some belonging to low
families, others to high families, and some being weak in
wisdom, others having wisdom. And this, sire, was
also said by the Lord: ‘ Young man, beings have their
own kamma, they are heirs to kamma, kamma is the
matrix, kamma the kin, kamma the arbiter, kamma
divides beings, that is to say into low and lofty.’

“ You are dexterous, revered Nagasena.”

(iii) The King said: “ Revered sir, you told (me that
the reason for your going forth was that) this anguish
might be stopped and another anguish [66] might not
arise.

“ This was the goal of our going forth, sire.”

“ Was it because there had been previous endeavour ?
Should one not endeavour at the present time ?”

The Elder said: “ Sire, endeavour at the present time
is useless,^ previous endeavour is useful.”

“ Make a simile.”

“ What do you think about this, sire ? If you were
to become thirsty* would you then have a well dug or a
reservoir dug and say: ‘ I will drink water ”

“ No, revered sir.”

“Even so, sire, endeavour at the present time is
useless, previous endeavour is useful.”

“ Make a further simile.”

“ What do you think about this, sire ? If you were
to become hungry® would you then have a field ploughed,
paddy planted and the grain brought in and say: ‘ I will
eat rice ”

“ No, revered sir.”

“ Even so, sire, endeavour at the present time is
useless, previous endeavour is useful.”

* M. iii. 203. See also A. iii. 186, v. 288; and Bud. Psych. Ethics,
p. 331, n. 3 on Dlis, 1366.

^ See Miln, 31, 81.

4 Of. Miln. 81.

^ akiccakara.

^ Of Miln. 82.

THE CUTTING OFF OF PERPLEXITY 9 1

“ Make a furtlier simile.”

“ Wkat do you tkiiilc about this, sire ? If you were
to be offered battle would you then have a moat dug, a
rampart built, a city-gateway built, a watch-tower built,
the grain brought in ? Would you then learn how to
use an elephant, a horse, a chariot, a bow, a sword ?”

“ No, revered sir.”

“ Even so, sire, endeavour at the present time is
useless, previous endeavour is useful. And this, sire,
was also said by the Lord

Doing formerly what should be born for the welfare of self,

He who is steadfast in wisdom,® in exertion has no
‘ carter’s thoughts.’

As a carter who has left the recognised® even^ highroad

And taken an uneven way, just broods,® his axle broken —

[67] Even so, he who departs from Dhamma, following
not-Dhanuna,

And is indolent,® just grieves when he comes to face
death,^ his axle broken.”

“You are dexterous, revered Nagasena.”

(iv) The King said: “ Revered Nagasena, you told me
that the fire of Niraya Hell was far fiercer than an
ordinary fire and that if an ordinary fire were smoking
all day, a small stone cast into it would not be dissolved;
but that if a rock, the size of a gabled house, had been
thrown into the fixe in Niraya Hell it would be dissolved
in a moment. I do not believe this assertion. And on
the other hand you said that those beings who have
arisen in Niraya Hell, though boiling there for several

^ S, i. 57, with one or two differences.

^ mantddMra, translated as “ firm in doctrine ” at K.8, i. 82.
Of. Sn. 159, where manta is opposed by musd^ SnA. 204

which explains manta as ^afind, wisdom,

3 ndma, reading at S. i. 57 is pantharh.

^ Of. ariyans are even amid things uneven,’’ S. i. 48, and note
that samacariya^ the even faring, is also called BJiammacariya^ the
Dhamma-faring in the Pali Canon.

® vajhdyati.

® Beading mando as at /S. i. 57 for mano^ and see QKM. i. 103, n. 2.
maccumukham patto; cf. Sn. 776,

milinda’s questions

thousands of years, are not dissolved. I do not believe
this assertion either.”

The Elder said: “What do you think about this,
sire ? Do not female monsters of the deep^ and the
females of crocodiles and turtles and peacocks and pigeons
eat hard bits of stone and grit ?”

“Yes, revered sir, they do.”

“ But then, are these (hard things) dissolved when
they have entered their stomachs and bellies

“ Yes, revered sir, they are dissolved.”

“ But is the embryo in the womb^ also dissolved ?”

“No, revered sir,”

“ What is the reason for that ?”

“ I thinlc, revered sir, that it is through the influence
of kamma^ that it is not dissolved.”

“ Even so, sire, it is through the influence of kamma
that beings in Niraya Hell, though boihng for several
thousands of years in Niraya Hell, are not dissolved
(but are born there, grow up there and die there).*
And this too, sire, was said by the Lord:® ‘ He does not
do his karmic time until he makes an end of that evil
deed.’ ”

“ Make a further simile.”

“ What do you think about this, sire ? Do not the
females of Hons and tigers and panthers and dogs eat
hard bits of bone and flesh ?”

“Yes, sire, they do.”

“ But then, are these (hard things) [68] dissolved when
they have entered their stomachs and bellies ?”

“ Yes, revered sir, they are dissolved.”

“ But is the embryo in the womb also dissolved ?”

“ No, revered sir.”

“ What is the reason for that ?”

“ I think, revered sir, that it is through the influence
of kamma that it is not dissolved.”

“ Even so, sire, it is through the influence of ka mm a,

^ maharinl, ^ kucchi is womb or belly, a cavity.

^ kammadhikata. ^ In square brackets in the text.

5 M, iii. 166, 183; A, i. 141.

THE CUTTING OFF OF PERPLEXITY

that beings in Niraya Hell, though boiling for several
thousands of years in Niraya Hell, are not dissolved.”

“ Make a further simile.”

“ What do you think about this, sire ? Do not the
delicately nurtured women among the Bactrian Greeks,
the nobles, the brahmans and the householders eat hard
pieces of cake and meat ?”

“ Yes, revered sir, they do.”

“ But then, are these hard things dissolved when they
have entered their stomachs and bellies ?”

“ Yes, revered sir, they are dissolved.”

“ But is the embryo in the womb also dissolved ? ”

“No, revered sir.”

“ What is the reason for that ?”

“ I think, revered sir, that it is through the influence
of kamma that it is not dissolved.”

“ Even so, sire, it is through the influence of kamma
that beings in Niraya Hell, though boiling for several-
thousands of years in Niraya Hell, are not dissolved
(but are born there, grow up there and die there). And
this too, sire, was said by the Lord : ‘ He does not do his
karmic time until he makes an end of that evil deed.’ ”

“ You are dexterous, revered Nagasena.”

(v) The King said: “ Severed Nagasena, you say that
this great earth is established on water, water is estab-
lished on the air, and air is established on space.^ I do
not believe this assertion either.”

The Elder took water in a regulation water-pot^ and
convinced King Mflinda, saying: “ As this water is kept
up® (to a certain height) by the air, so too is that water
held up® by the air.”

“ You are dexterous, revered Nagasena.”

^ See D. ii. 107. Cf. Brhad. iii. 6, where instead of the Pali
sequence of malidpatliavi, udaha, vdta, dhdsa there is idam sarvam^
dpo, vdyu, antarihsa loka.

^ dhammakaraka, as at Vin. ii. 118, 177, 302; cf. BhA. iii. 290;
and see notes at QKM. i. 106 and Vin. Texts iii. 100 which seem to
suggest that the water is kept at a certain height in the water-pot
by the pressure of the atmosphere.

^ Both words are ddhdrita, perhaps peculiar to Miln.

milinda’s questions

(vi) The King said: “Revered Nagasena, is stopping
nibbana ?”

“ Yes, sire, stopping is nibbana.”^

“ How, [69] revered sir, is stopping nibbana ?”

“ All those foolish average men, sire, who rejoice in
the inner and outer sense-fields, approve of them and
cleave to them® — ^they are carried away by that stream,
they are not utterly free from birth, old age and dying,
from grief, sorrow, suffering, lamentation and despair,
they are not, I say, utterly free from anguish. But, sire,
the instructed disciple of the ariyans does not rejoice in
the inner and outer sense-fields, does not approve of
them or cleave to them. For him, not rejoicing in them,
not approving of them or cleaving to them, craving is
stopped; from the stopping of craving is the stopping of
grasping; from the stopping of grasping is the stopping of
(karmic) becoming; from the stopping of (karmic)
becoming is the stopping of birth; from the stopping of
birth, old age and dying, grief, sorrow, suffering, lamenta-
tion and despair are stopped. Thus is the stopping of
this whole mass of anguish. In this way, sire, stopping
is nibbana.”

“ You are dexterous, revered Nagasena.”

(vii) The King said: “Revered Nagasena, does
everyone obtain nibbana ?”

“ Not everyone, sire, obtains nibbana, but he obtains
nibbana who, practising rightly, knows thoroughly the
things that should be thoroughly known, comprehends
the things that should be comprehended, gets rid of the
things that should be got rid of, develops the things that
should be developed, and reabzes the things that should
be reahzed.”®

“You are dexterous, revered Nagasena.”

^ Of,S, ii. 11, A. V. 9: bhavanirodho nibbdnam,

2 Sequence of verbs as at M. ii. 265.

^ Cf, S. iv. 29, V. 52; also M, ii. 144, Sn, 558, etc. 8. iii. 26 gives
tlie five hhandhd as tlie things that should he accurately known or
comprehended.

THE CUTTING OFF OF PERPLEXITY

(viii) The King said : “ Revered Nagasena, does he
who does not obtain nibbana know that happiness is
nibbana

“ Yes, sire, he who does not obtain nibbana knows that
happiness is nibbana.”

“ But how, revered Nagasena, does (anyone), without
obtaining (nibbana), know that happiness is nibbana ?”

“ What do you think about this, sire ? Would those
who have not had their hands and feet cut off know that
the cutting off of them is anguish ?”

“Yes, revered sir, they would, know.”

“ How would they know ?”

“ They know, revered sir, from having heard the
lamentations of those whose hands and feet have been
cut off [70] that the cutting off of them is anguish.”

“ In the same way, sire, (anyone) who has heard those
who have seen nibbana knows that happiness is nibbana.”

“You are dexterous, revered Nagasena.”

The Fourth Division

[Fifth Division]

(i) The King said: “Revered Nagasena, have you
seen the Buddha ?”2
“ No, sire.”

“ Then have your teachers seen the Buddha 1”

“ No, sire.”

“ Well then, revered Nagasena, there is no Buddha.”
“ But have you, sire, seen the river Uha® in the
Himalayas ?”

“No, revered sir.”

“ Then has your father seen it ?”

“ No, revered sir.”

“ Well then, sire, there is no river “Cha.”

1 Cf. M. i. 508, Dhf. 204, Sn. 257, Ja. iii. 195.

2 Cf, Tevijja Sta. §12*'15, where the Buddha asks the brahmans
whether they have seen Brahma.

^ Apparently only mentioned here. Probably a small river
difficult to find.

milinda’s questions

Tliere is, revered sir. Although, neither my father
nor I have seen the river XJha, nevertheless there is the
river tJha.”

“ In the same way, sire, though neither my teachers
nor I have seen the Lord, nevertheless there is the Lord.”

“ You are dexterous, revered Nagasena.”

(ii) The King said : “ Revered Nagasena, is the Buddha
pre-eminent ?”

“ Yes, sire, the Lord is pre-eminent.”

“ But, revered Nagasena, how do you know that the
Buddha is pre-emiuent considering you have never seen
him ?”

“ What do you think about this, sire ? Would those
who have never seen the great ocean know: ‘ Vast is the
great ocean, deep, immeasurable, unfathomable,^ but
though these five great rivers: the Ganges, Jumna,
Aciravati, Sarabhu and Mahi constantly and continually
flow into it, yet neither its emptiness nor its fullness is
affected thereby V

“ Yes, revered sir, they would know that.”

“ In the same way, sire, when I thinlc of the great
disciples [ 71 ] who have attained final rdbbana I know
that the Lord is pre-eminent.”

“ You are dexterous, revered Nagasena.”

(ui) The King said ; “ Revered Nagasena, is it possible
to know that the Buddha is pre-eminent ?”

“ Yes, sire, it is possible to know that the Lord is
pre-eminent.”

“ How, revered Nagasena, is it possible to know that
the Buddha is pre-eminent ?”

" Once upon a time, sire, the Elder named Tissa was a
teacher of writing. Many years have passed since he
died. How is he (still) known ?”

“ By his writing, revered sir.”

^ Like the Buddha himself, see M. i. 386, 487.

® Two of the similes of the ocean at Vin. ii. 237-8, A. iv. 206,
Ud. 53 appear to be combined here.

THE CUTTING OFF OF PERPLEXITY

“ In the same way, sire, who sees Dhamma sees the
Lord 7 for, Dhamma sire, was taught by the Lord.”^

“ You are dexterous, revered Nagasena.”

(iv) The King said: “Revered Nagasena, have you
seen Dhamma ?”

“ Disciples have to proceed for as long as they live,
sire, with the Buddha as guide, with the Buddha as (the
one) laying down (the rules). ”■’*

“ You arc dexterous, revered Nagas(>.na.”

(v) The King said: “Revered Nagasena, does that
which does not pass over* recomiect?”

“ Yes, sire, that which does not pass over re-
connects.”

“ How, revered Nagasena, does that which does not
pass over reconnect ? Make a simile.”

“ Suppose, sire, some man were to light a lamp from
(another) lamp; would that lamp, sire, pass over from
that (other) lamp ?”

“ No, revered sir.”

“ In the same way, sire, that which does not pass over
reconnects.”

“ Make a further simile.”

“Do you remember, sire, when you were a boy
learning some verse from a teacher of verses ?”

“Yes, revered sir.”

“ But, sire, does that verse pass over from the
teacher ?”

“ 0 no, revered sir.”

“ In the same way, sire, that which does not pass
over (yet) reconnects.”

“ You are dexterous, revered Nagasena.”

* Cf. S. iii. 120, Iti. 90-91. ® As below, Miln. 73.

^ Trenckner thinks there is a lacuna here. Rhys Davids is not
certain and thinks this passage may have been meant as a kind of
riddle. The words Buddhanetti and Btiddhapafirlatti may have
a reference to D. ii. 164: mayd dhammo ca vinayo ca desito ‘parmatto.
Gf. also: dhamma Bhayavarhnettika at M. i. 310, A. i. 199, etc.

* sankamati, to go on, pass over, transfer, sometimes to join.

milinda’s questions

(vi) The King said: “Revered Nagasena, is an
experience! to be got at

The Elder said: “In the ultimate meaning, sire, an
experience! is not to be got at.”

“ You are dexterous, revered Nagasena.”

[72] (vii) The King said: “ Revered Nagasena, is there
any being® that passes over from this body to another
body ?”

“ No, sire.”

“ If, revered Nagasena, there is no passing over from
this body to another body, is not one freed from evil
deeds ?”

“Yes, sire, if one did not reconnect, one would be
freed jfrom evil deeds. But as, sire, one reconnects,
therefore is one not utterly freed from evil deeds.”

“ Make a simile.”

“ Suppose, sire, some man were to steal another man’s
mangoes,® would he deserve punishment ?”

“Yes, revered sir, he would deserve punishment.”

“ But if those mangoes that he stole, sire, were not
those that had been planted, why would he deserve
punishment ?”

“ These mangoes, revered sir, exist because of (those
others), therefore he would deserve punishment.”

“ In the same way, sire, it is through the deed one
does with this name-and-shape, be it lovely or unlovely,^
that one reconnects (in) another name-and-shape and
therefore is not utterly freed from evil deeds.”

“ You are dexterous, revered Nagasena.”

(viii) The King said: “ Revered Nagasena, a deed that
is either skilled or unskilled has been done by this
name-and-shape: where do these deeds remain ?”

“ Those deeds would follow it, sire, ‘ like a shadow
that never leaves it.’ ”®

“ Is it possible to point to those deeds, revered sir, and
say that they remain either here or there ?”

^ As above, Miln, 54. ^ satta. ^ Gf, above, Miln. 46.

^ sohhamm va asobhamm vd. ^ Dhp. 2.

THE CUTTING OFF OF PERPLEXITY

“ It is not possible, sire, to point to those deeds and
say that they remain either here or there.”

“ Make a simile.”

“ What do you think about this, sire ? Is it possible
to point to the fruits of a tree that has not yet borne
fruit and say that the fruits are either here or there ?”

“ 0 no, revered sir.”

“ In the same way, sire, so long as the (life-)continuity^
is not cut off, it is not possible to point to those deeds
and say that they remain either here or there.”

“You are dexterous, revered Nagasena.”

[73] (ix) The King said: “ Revered Nagasena, does
he who uprises know that he will uprise ?”

“Yes, sire, he who uprises knows that he ’\vill uprise.”

“ Make a simile.”

“ As, sire, when a householder who is a farmer casts
seeds on the ground and it rains well, does he know that
crops will be produced ?”

“Yes, revered sir, he would know that.”

“ Even so, sire, he who uprises knows that he will
uprise.”

“ You are dexterous, revered Nagasena.”

(x) The King said; “ Revered Nagasena, is there the
Buddha 1”

“Yes, sire, there is the Lord.”

“ But is it possible, revered Nagasena, to pomt to the
Buddha and say that he is either here or there ?”

“ Sire, the Lord has attained final nibbana in the
element of nibbana that has no substrate remaining (for
future birth) .2 It is not possible to point to the Lord
and say that he is either here or there.”

“ Make a simile.”

“ What do you think about this, sire ? When the

1 santati, continuity, series, as above Miln, 51. Two kinds
{rupa- and arupasantati) at Vism. 431. C/. also YbhA. 173: rupam
pana sdkasantati-pariydpannam. Santati or santdna may also
refer to the continuity of ciita, of hhandha and of bhavanga, conscious-
ness, the groups or aggregations, and subconsciousness.

2 Cf. Iti„ p, 38.

100

milinda's questions

flame of a great burning mass of fire has gone out^ is it
possible to point to that flame and say tbat it is either
here or there ?”

“0 no, revered sir, that flame has stopped, it has
disappeared.”**

“ Even so, sire, the Lord has attained final nibbana in
the element of nibbana that has no substrate remaining
(for future birth) ; it is not possible to point to the Lord
who has gone home^ and say that he is either here or
there; but, sire, it is possible to point to the Lord by
means of the body of Lhamma,® for Dhamma, sire, was
taught by the Lord.”

“ You are dexterous, revered Nagasena.”

The Fifth Division

[Sixth Division]

(i) The Eiing said: “ Revered Nagasena, is the body
dear to those who have gone forth ?”

“ Sire, the body is not dear to those who have gone
forth.”^

“ Then why, revered sir, do you treasure and foster it ? ”

“ But when you have gone into battle, sire, have you
been wounded by an arrow from time to time ?”

“ Yes, I have, revered sir.”

“ Then, [74] was not the wound anointed with
ointment, smeared with oil and bandaged with a soft
cloth ?”

“ Yes, revered sir, it was.”®

^ attham gata, gone out, gone home, “ set ” like the sun whose
kinsman the Buddha was.

® apfaWtiattim gatd, cannot be designated, even as there is no
way of “ reckoning ” the Lord by any one of the five khandhd,
M. i. 487 f. On the simile of the fire (or flame) that has been
quenched, nibbuta, see M. Sta. 72.

® dhammaJcayena; ef. dkammakdya as an epithet of the Buddha
at D. iii. 84, and as a synonym of dMmmabhuta at ThagA. ii. 205.

* Cf. Parajika III where monks were so much ashamed of their
bodies that they committed suicide and deprived one another of life.
® The King repeats the Elder’s words in full.

THE CUTTING OFF OF PERPLEXITY

lOI

But was that wound dear to you, sire, that it was
anointed with ointment, smeared with oil and bandaged
with a soft cloth

'' That wound was not dear to me, revered sir, and it
was only anointed with ointment, smeared with oil and
bandaged with a soft cloth so that the flesh might heal/’

“ Similarly, sire, the body is not dear to those who
have gone forth; but those who have gone forth and are
without cleaving look after^ the body so as to help
forward the Brahma-faring/ Moreover, sire, the body
was likened to a sore® by the Lord, and in consequence
those who have gone forth and are without cleaving
look after the body as (they would) a sore. And this
too, sire, was said by the Lord:^

Covered with moist skin, the nine-doored (thing), ^ a great
sore,

Oozes evil-smelling bodily secretions® all round/’

You are dexterous, revered Nagasenai/’

(ii) The King said: ''Revered Nagasena, was the
Buddha all-knowing, all-seeing

^ pariharati is both to look after and to carry about.

2 Cf. S, iv. 177 where a man who has a sore or a wound anointed
to make it heal is the prototyi)e of the monk who takes nourishment,
duly reflecting, so as to help him forward in the Erahma-faring.
The Bodhisatta himself had found starvation and austerity to be of
no avail.

® Vana is both sore and wound. At M, ii. 260 it is said to be a
synonym for the six internal sense-organs. At M, i. 500, the body
is likened to other things including a boil, ga'^da, but not to a vana.
Cf. also Miln. 418 f.

^ Untraced. Also quoted at Vism. 196 as vuttam Ketam, and at
KhpA. 46. While Miln. and Kh'pA. give this single verse, Vism.
places it between two other verses which also appear at Jd. i. 146,
but in reverse order to the Vism. order. This verse itself does not
occur however at Jd. i. 146.

® Z.e., the body. Gf Qitd v. 13 and ^vet. Up. iii. 18. The nine
gates or doors are the two eyes, two ears, two nostrils, the mouth
and the organs of excretion and generation.

® asuci (not a-siicij impure) means a secretion of the body. Cf.
Sn. 197498 == Jd. i. 146; and also A. iv. 386.

102

milinda’s questions

“Yes, sire, the Lord was all-lmowing, all-seeing.”^

“ Then how is it, revered Nagasena, that he laid down
the rule of training^ for disciples (only) gradually ?”

“ But, sire, have you any physician who knows all the
medicines on this earth ?”

“ Yes, revered sir, I have.”

“ Well, sire, does that physician make the invalid
drink the medicine at the time when he is ill® or at the
time when he is not ill?”

“ He makes the invalid drinlc tlie medicine, sir, at
the time when he is ill, not at the time when he is not ill.”

“ Even so, sire, the Lord, all-knowing, all-seeing, did
not lay down the rule of training for disciples at the
wrong time,^ but when the time had come he laid down
a rule of training for disciples, not to be transgressed as
long as they lived.”

“ You are dexterous, revered Nagasena.”

[75] (iii) The King said: “ Revered Nagasena, was the
Buddha possessed of the thirty-two marks of a Great
Man® and distinguished as to the eighty lesser charac-
teristics ?® Was he golden in colour, with a golden-
coloured skin ? Had he a halo spreading round him for
a fathom’s length ?”’

“ Yes, sire, the Lord was possessed of the thirty-two
marks of a Great Man and . . . had a halo spreading
round him for a fathom’s length.”

“ But, revered sir, were his parents also possessed of
the thirty-two marks of a Great Man . . . and did they
have a halo spreading round them for a fathom’s length ? ’ ’

1 At M. i. 482 the Buddha declares that this is not true of him;
of. M. i. 92, 519, ii. 31, 126-127; A. i. 220. See also below,
pp. 142, 303.

® sikhha/pada, no doubt referring to the Patimokkha rules of
monastic discipline, some of which had to be amended, even more
than once, as the first version came to be found too lax or too lenient
to stand.

® samfatte hale, when a time has come, an occasion arisen.

^ ahdle.

® See D. ii. 17, M. ii. 136, and notes at M.L.S. ii. 320 f.

® Enumerated in MilnT., p. 17.

’’ See Ja. i. 12, Budv. I. 45.

THE CUTTING OFF OF PERPLEXITY

103

“ 0 no, sire.”

“ That being so, revered sir, you are saying that the
Buddha arose possessed of the thirty-two marks of a
Great Man and distinguished as to the eighty lesser
characteristics, that he was golden in colour with a
golden-coloured sMn, and had a halo spreading round
him for a fathom’s length. But surely a son is either
lilce his mother or those on the mother’s side, or he is
like his father or those on the father’s side.”

The Elder said: “ Sire, is there any lotus with a
hundred leaves ?”

“ Yes, revered sir, there is.”

“ And where is its origin ?”

“It is born in the mud, it thrives^ by means of
water.”

“ But is the lotus like the mud, sire, in colour, smell
or taste ?”

“ 0 no, revered sir.”

“ Even so, sire, the Lord was possessed of the thirty-
two marks of a Great Man and . . . had a halo spreadiag
round him for a fathom’s length, but yet his parents
were not possessed of the thirty-two marks of a Great
Man nor distinguished as to the eighty lesser charac-
teristics, nor were they golden in colour with golden-
coloured skins, nor had they a halo spreading round them
for a fathom’s length.”

“ You are dexterous, revered Hagasena.”

(iv) The King said: “Revered Nagasena, was the
Buddha a Brahma-farer ?”

“ Yes, sire, the Lord was a Brahma-farer.”

“Well then, revered Nagasena, the Buddha was a
pupil of Brahma.”

“ But have you, sire, a chief state elephant ?”

“ Yes, revered sir, [76] I have.”

^ dsiyatL See FED, for this meaning rather than Morris, JPTS,
1884, p. 72, “ comes to perfection/' In the Pali Canon the Buddha
is likened to a lotus that is born in the water, grows up in it but yet
is unsoiled by it.

104

milinda’s questions

“ Now, sire, does that elephant trumpet the ‘ heron’s
cry from time to time ?”

“ Yes, revered sir, it (so) trumpets.”

“Well then, sire, this elephant is a pupil of herons.”

“ 0 no, revered sir.”

“ But, sire, is Brahma one who has discernment^ or
is he without discernment ?”

“ He is one with discernment, revered sir.”

“ Well then, sire, Brahma is a pupil of the Lord.”

“ You are dexterous, revered Nagasena.”

(v) The King said: “ Revered Nagasena, is ordination
good

“ Yes, sire, ordination is good.”

“ But was the Buddha ordained, revered sir, or not ?”

“ Sire, the Lord attained* (enhghtenment) at the root
of the Tree of Awakening together with omniscience.
There was no conferring of ordination upon the Lord by
others, sire, in the way the Lord laid down in the rule of
training for disciples,® not to be transgressed as long as
they lived.”

“ You are dexterous, revered Nagasena.”

(vi) The King said; “ Revered Nagasena, who weeps
for the death of his mother, who weeps out of regard for
Dhamma — ^for which of these two who are weeping are
his tears a medicine, for which are they not a medicine ?”

“ The tears of the one, sire, are hot and stained with
attachment, aversion and confusion; the tears of the
other are cool, unstained by rapture and joy.® That

^ honcandda, a teclinical word for an elephant’s trumpeting, “ in
etymological play with honca ” (PEB), a word used by the Elder
in the next sentence meaning heron.

2 sabuddhika, perhaps here meaning “ enlightenment.”

^ sundara.

^ U'pasam'panna means, in a general sense, obtained, received,
and has the special sense of having attained bhikkhu-status, of being
ordained.

5 Yin. i. 56, 93 ff.

® As arahantship is cool; rapture, f%t% and happiness or joy,
so7nanassaj are allayed in the fourth jhana.

THE CUTTING OFF OF PERPLEXITY I05

whicli is cool, sire, is a medicine, that which is hot is not
a medicine.”

“You are dexterous, revered Nagasena.”

(vii) The Eling said: “ Eevered Nagasena, what is the
difference between one who has attachment and one who
is without attachment ?”

“ Sire, the one cleaves (to things),^ the other does not
cleave.”

“ But what does this mean, revered sir: ‘ cleaves ’
and ‘ does not cleave ”

“ The one is desirous, ^ sire, the other is not desirous.”

“ As I see it, revered sir, whoever has attachment and
whoever is without attachment — ^both of them alike —
want lovely® solid food or soft food, they want notliing
that is bad.”®

“ Sire, he who is not without attachment eats his food
experiencing the taste and experiencing attachment to
the taste. But he who is without attachment [77] eats
his food experiencing the taste but not experiencing
attachment to the taste.”

“ You are dexterous, revered Nagasena.”

(viii) The King said: “ Revered Nagasena, where does
wisdom dwell ?”

“ Nowhere, sire.”

“Well then, revered Nagasena, there is no wisdom.”

“ Where does the wind dwell, sire ?”

“ Nowhere, revered sir.”

“ Well then, sire, there is no wind.”

“ You are dexterous, revered Nagasena.”

(ix) The King said: “Revered Nagasena, as to that
which you mentioned: ‘ circling-on what is this
circling-on ?”

“ Sire, what is born here dies here; having died here it

^ ajjhosita, lias caught hold of: things, becoming, perhaps views
on the body, see M. i. 66, A. ii. 25, S. ii. 94, and Miln. 74.

2 atthika, liking to have; in want.

® sobhana and pdpaka are in contrast also at Miln. 46.
samsdra.

io6

milinda’s questions

uprises elsewhere; being born there, there it dies; having
died there it uprises elsewhere. Such, sire, is
circling-on.”^

“ Make a simile.”

“ Suppose, sire, some man, having eaten a ripe mango,
should plant the stone and a large mango-tree should
grow from it and yield fruit; and that the man, having
eaten a ripe mango from it too, should plant the stone
and a large mango-tree should grow from it too and yield
fruit. In this way no end® to those trees can be seen.
Even so, sire, what is born here dies here; having died
here it uprises elsewhere; being born there, there it dies;
having died there it uprises elsewhere. Such, sire, is
circling-on.”

“ You are dexterous, revered Nagasena.”

(x) The King said: “ Eevered Nagasena, by what
does one remember® what was done long ago in the
past ?”

“ By mindfulness,^ sire.”

“ Severed Nagasena, does not one remember by mind,®
not by mindfulness ?”

“ Have not you, sire, had personal experience® of
some business you have done but have forgotten ?”

^ No doubt the reference is to volitional beings.

2 hoti, Cf. 'purimakotiy of sariisara, at Miln, 50 f. above, S. ii.
178, iii. 149. In fact, puhha-, purima-, and pacchima-hoti are used
only of samsara and, as sucb, koti is a division of time. Here, while
the allusion of koti appears to be to samsara, it represents number
regarded successively. Above, Miln. 51, the word translated as
“ end ’’ is anta.

^ saratiy the usual word for remember. This dialogue and the
next abound in difficult and subtle terms.

^ satiy not here in its technical sense of the four applications of
mindfulness, but more nearly connected with memory, as also at
D. i. 180: Bhagavantarh yeva drahbha sati udapadi, memory arose
directed only to the Lord, where sati must have the implication of
closely applied memory.

® cittena.

® abhijdndsi. Abhijdndti appears to have the meanings of to
remember, to know objectively and to experience personally. See
OPD. The translation in this dialogue and the next as well as in
the following Division is extremely tentative.

THE CUTTING OFF OF PERPLEXITY

107

“ Yes, revered sir.”

“ But at that time were you witliout a mind, sire 1”

“ No, revered sir. But there was no mindfulness at
that time.”

“ Then how can you, sire, say that one remembers by
mind, not by mindfulness ?”

“ You are dexterous, revered Nagasena.”

(xi) The King said: “Revered Nagasena, does all
mindfulness arise knowing objectively^ [78] or is mind-
fulness an artihcial aid ?”®

“ Mindfulness arises knowing objectively, sire, and
mindfulness is an artificial aid.”

“ If thus all mindfulness arises loiowing objectively,^
revered Nagasena, there is no mindfulness that is an
artificial aid.”

“ Sire, were there no mindfulness that is an artificial
aid, there would be nothing to be done by craftsmen in
the field of work or in the field of the craft or through
study;* teachers would be useless. But inasmuch, sire,
as there is mmdfulness that is an artificial aid, there is
in consequence something to be done in the field of
work or in the field of the craft or in the field of study,®
and there is need for teachers.”

“ You are dexterous, revered Nagasena.”

The Sixth Division

* abhijdnanta, perhaps “ as knowing personally.”

* Trenckner says the text is corrupt. KatumiJcd, “ artificial aid ”,
artificiality, outward help, is no doubt opposed to the inner remem-
bering and experiencing. It is not a canonical word. See
J. J. Jones’s Transln. of Mkm. i. 102, n. 3, “ a ruse,” and BHSD.
s.v. kartfma, “ trick, trickery.” Cf. Pali kittima. The word
does not seem to have a pejorative sense in our passage; it is
something to be developed through practice.

® I here follow MilnT . ; so66a sati abhijdnanta uppajjati in
preference to Miln'a rather obscure sabbam satim abhijdnanti.
The result is that the king, by his repetition of the word sabbd, all,
tries intentionally or not, to ignore the second part of the Thera’s
answer.

* vijjatthdna. Eighteen subjects of a study are given at Jd. i. 269.

® nijjdyntana here.

io8

milinda’s questions

[Seventh Division]

(i) The King said: “ Severed Nagasena, in how many
ways does mindfulness arise ?”

“ Mindfulness arises in sixteen ways/ sire. In what
sixteen ways ? Mindfulness arises from personal ex-
perience/ and mindfulness arises from artificial aid/
and mindfulness arises from consciousness of a great
occasion/ and mindfuhiess arises from consciousness of
welfare, and mindfulness arises from consciousness of
woe, and mindfulness arises from a similar appearance,
and mindfulness arises from a dissimilar appearance,
and mindfulness arises from understanding duo to
speech, and mindfulness arises from distinguishing mark,
and mindfulness arises from remembering,® and mindful-
ness arises from reckoning, and mindfulness arises from
calculation, and mindfulness arises from bearing in
mind,® and mindfulness arises from (mental) development,
and mindfulness arises from reference to books, and
mindfulness arises from association of ideas,’ and
mindfuhiess arises from what was experienced.®

How does mindfuhiess arise from personal experience ?
As, sire, the venerable Ananda and the woman lay-
devotee Khujjuttara® or [79] any others . who have

^ Seventeen given. The following tabulation appears to be
something new in Bnddhist literature.

2 ahhijdna, or direct knowing, and therefore remembering as
shown in the explanation just below.

^ katumikd, as at Miln, 78.

^ oldrikamnMna^ consciousness that occurs in a large objective
support for meditation, MilnT.^ p. 18.

® sarafia. ® dkarana,

^ u'panikkhe'pay perhaps meaning contiguity. Of. nikkhepana,
laying alongside, at S. ii. 27 6.

® p. 19: from what was formerly experienced of the six

objective supports for meditation.

® Boremost of the women lay-devotees who have heard (learnt)
much. A, i. 26. Neither she nor Ananda seems specially connected
with the power of remembering former habitations,” however.
At ItA. i. 28 it is said that the Discourses in Iti. are those that
Khujjuttara learnt by heart from the Buddha and later repeated to
Samavati and her five hundred women attendants.

THE CUTTING OFF OF PERPLEXITY

109

remembrance of (former) birtbs, remember a (former)
birth, thus does mindfulness arise from personal experi-
ence.

How does mindfulness arise from artificial aid ? If
others fasten on to whoever is usually muddled in
mindfulness so as to make him remember — ^thus does
mindfulness arise from artificial aid.

How does mindfulness arise from consciousness of a
great occasion ? When there is a consecration into
sovereignty or an attainment of the fruit of stream-
winning — ^thus does mindfulness arise from the con-
sciousness of a great occasion.

How does mindfulness arise from consciousness of
welfare 1 One remembers when one was happy: ‘ Thus
there was happiness in that ’ — ^thus- does mindfulness
arise from consciousness of welfare.

How does mindfulness arise from'^wnsciousness of
woe ? One remembers when one was a^cted: ' Thus
there was affliction in that’ — ^thus does' mindfulness
arise from consciousness of woe.

How does mindfulness arise from a similar appeai^ce ?
If one sees a person similar (to himself) he remembers
(his) mother or father or brother or sister; or if one sees
a camel or ox or donkey one remembers another camel
or ox or donkey — ^thus does mindfulness arise from a
similar appearance.

How does mindfulness arise from a dissimilar appear-
ance ? If one remembers that such and such is the colour
of a certain thing, such and such the sound, smell,_ taste
and touch — ^thus does mindfulness arise from a dissimilar
appearance.

How does mindfulness arise from understanding due
to speech ? If others remind one who is usually of
muddled mindfulness and he duly remembers — ^thus does
mindfulness arise from understanding due to speech.

How does mindfulness arise from a distinguishing
mark ? Whoever (recognizes) a plough-ox by its
branding, recognizes it through its distinguishing mark.

How does min dfulness arise from remembering ? If
someone says to one who is usually of muddled mindful-

milinda’s questions

ness : ‘ Eemember, sir, remember, six * and makes bira
remember over and over again — thus does mindfulness
arise from remembering.

How does mindfulness arise from reckoning ? From
his being trained in (regard to) writing, he Icnows: ‘ This
letter is to be made immediately after that letter —
thus does mindfulness arise from reckoning.

How does mindfulness arise from calculation ? From
their being trained in calculation, accountants calculate
even a large sum — thus does mindfulness arise from
calculation.

How does mindfulness arise from bearing in mind ?
From those who bear in mind being trained to bear in
mind, they bear even much in mind — [80] thus does
mindfulness arise from bearing in mind.

How does mindfulness arise from (mental) develop-
ment ? As to this, a monlc in many a figure recollects
his former habitations, that is to say, one birth, and two
births . . . thus with their mode and detail he recollects
his former habitations — ^thus does mindfulness arise
from (mental) development.

How does mindfulness arise from reference to books ?
When kings are recollecting a rule (of government), they
have a book brought (to them) and recollect by means of
that book — ^thus does mindfulness arise from reference
to books.

How does mindfulness arise from association of ideas ?
If one has seen goods deposited nearby and remembers
(other goods)2 — ^thus does mindfulness arise from associa-
tion of ideas.

How does mindfulness arise from what was experi-
enced ? From what was seen one remembers a material
shape, from what was heard one remembers a soumd,
from what was smelt one remembers a smell, from what
was tasted one remembers a flavour, from what was
touched one remembers a touch, from what was cognized

1 akhhara, syllable, letter of the alphabet. Of. S. i. 38.

2 The translation is here very conjectural. It might be quite
literally: having seen goods laid aside, he remembers; upanikkhittam
bh(M).dam disva sarati.

THE CUTTING OFF OF PERPLEXITY

III

one remembers a mental state — ^tbns does mindfulness
arise from wbat was experienced. Mindfulness arises,
sire, in these sixteen ways.”

“ You are dexterous, revered Nagasena.”

(ii) The Edng said: “Revered Nagasena, when you
speak^ thus : ‘ If anyone should do what is unskilled
for a hundred years but at the time of dying should
obtain one mindfulness occupied with the Buddha, ^ he
would uprise among the devas ' — ^this I do not believe.
And when you say this, ‘ Through one (case of) onslaught
on creatures, he would arise in Niraya Hell ’ — ^neither do
I beheve this.”®

“ What do you thinlc about this, sire ? Could even a
small stone float^ on the water without a boat ?”

“ No, revered sic.”

“ But would it not float on the water, sire, if even a
hundred cartloads of stones had been loaded into a
boat 1”

“Yes, revered sir, it would float.”

“You must thus regard skilled deeds as a boat, sire.”

“ You are dexterous, revered Nagasena.”

(iii) The King said: “Revered Nagasena, are you®
striving for getting rid of past anguish ?”

“ No, sire.”

“ Then are you striving for getting rid of future
anguish ?”

“ No, sire.”

^ tumhe hha^atha. The plural probably implies that Nagasena
was speaking both his own thoughts and those that other bhikkhus
held in common with him, rather than that it is a plural majesticus,
addressed to one person. For though Milinda often uses the singular
in addressing Nagasena he constantly uses this plural form as well,

^ ekam Buddhagatam satim; cf, S, i. 211. One might also compare
the verses in the Sahassavagga of Dhp,

^ At M. iii. 212 the Buddha is made to object to the statement
that everyone who makes onslaught on creatures, etc. will arise in
Niraya, because through kamma some might arise in a heaven world.
^ uppilaveyya. See Morris, JPTS. 1887, p. 139,

® tumhe throughout.

II2

milinda’s questions

“ Then, [81] are you striving for getting rid of present
anguisli ?”

“No, sire.”

“ If you are not striving for getting rid of either past,
future or present anguish, then what are you striving
for ?”

The Elder said: “ That this anguish should stop and
no other anguish arise^ — I am striving for that.”

“ But, revered Nagasena, is there a future anguish
(now) ?”

“ There is not, sire.”

“You are very clever, revered Nagasena, you who
strive for getting rid of anguishes that do not exist.”

“ But are there, sire, any hostile kings, adversaries or
opponents, who have risen up against you ?”

“ Yes, revered sic, there are.”

“ Was it then that you, sire, had a moat dug, a rampart
raised, a city-gateway built, a watch-tower built and the
grain brought in ?”2

“ No, revered sir, that had been attended to already.”

“ Was it then that you, sire, trained yourself in
elephant-craft, in horsemanship, in chariot-craft, in
archery, in swordsmanship

“ No, revered sir, I had trained in those matters
already.”

“ For the sake of what ?”

‘ ‘ For the sake of warding off future perils, revered sir . ”

“ So there is a future peril (now), sire ?”

“ There is not, revered sir.”

“You are very clever, sire, in that you prepare for the
warding off of future perils.”

“ Make a simile.”®

“ What do you think about this, sire ? If you were
to become thirsty is it then that you would have a well
dug, a tank dug, a reservoir dug, saying, ‘ We will drink
water ”

^ As at Miln. 31 ; also Miln. 66. ® Sequence as at Miln. 66.

® Trenckner lias apparently a,A.&BS!hliiyyo to read hhiyyo opammath
Icarohl ti, ttough lie says it is “ wanting in all the MSS.” The
addition seems hardly necessary.

THE CUTTING OFF OF PERPLEXITY

II3

“ No, revered sir, that has been attended to already.”

“For the sake of what ?”

“ It has been attended to, revered sir, for the sake of
warding off thirst in the future.”

“ So there is a future thirst (now), sire ?”

“ There is not, revered sir.”

“You are very clever, sire, [82] in that you prepare
for the warding off of future thirst.”

“ Make a further simile.”

“ What do you think about this, sire ? If you were
to become hungry is it then that you would have a field
ploughed and paddy sown, saying: ‘ We will eat rice ”

“ No, revered sir, that has been attended to already.”

“ For the sake of what ?”

“ For the sake of warding olf hunger in the future,
revered sir.”

“ So there is a future hunger (now), sire ?”

“ There is not, revered sir.”

“ You are very clever, sire, in that you prepare for the
warding off of non-existenf- future hunger.”

“ You are dexterous, revered Nagasena.”

(iv) The lung said: “ Eevered Nagasena, how far is
the Brahma- world from here ?”

“ Far from here, sire, is the Brahma- world. If a
rock the size of a gabled house fell from it, falling day
and night for forty-eight thousand yojanas, it would
come to rest on the earth after four months.”®

“Revered Nagasena, you speak thus: ‘As a strong
man might stretch forth his bent arm or bend back his
outstretched arm, even so a monk who has psychic power
and has attained to mastery over his mind® may disappear
from India and become manifest in the Brahma- world.’

^ asantdnam omitted in the cases of perils and thirst.

2 This turns the Brahma-world into an upper region a measurable
distance from the earth. It is not a world therefore that transcends
time and historical ” events. Gf. E. Graves, The Greek Myths,
vol. i, p. 37 : Tartarus, a gloomy place in the Underworld, which
lies as far distant from the earth as the earth does from the sky;
it would take a falling anvil nine days to reach its bottom.’’

3 Qf. M, i. 377.

milinda’s questions

II4

I do not beKeve these words (for) how could he go so
many hundreds of yojanas so quickly ?”

The Elder said: “ Now where is the district, sire,
where you were born ?”

“ There is a land between two rivers’^ called Alasanda,'-^
revered sir. I was born there.”

“ How far is Alasanda from here ?”

“ The distance is two hundred yojanas,^ revered sir.

“ Have not you, sire, personal experience of some
business you had done there,^ being one who
remembers

“ Yes, revered sir, I do remember.”

“ Speedily have you gone the distance of two hundred
yojanas, sire.”

“ You are dexterous, revered Nagasena.”

(v) The King said: “ Eevered Nagasena, if someone
died here and uprose in the Brahma-world, and if
someone died here and uprose in Kashmir, which of
them is the longer, which the quicker (in uprising) ?”

“ They are equal, sire.”

“ Make a simile.”

“ Where [83] is the town, sire, where you were born ?”

“ There is a village called Kalasi, revered sir. I was
born there.”

“ How far, sire, is the village of Kalasi from here ?”

^ See Cambridge Hist, of India, i. 550 for this meaning of dmpa
(doab) being right here, and referring to “ the country between the
Panjshir and Kabul rivers, in which the ruins of Alexander’s city
have been recognised near Charikar.”

® See DPPN. which takes this name as fern., but here it is maso.
Probably “ Alexandria-under-the-Caucasus — ^Alasanda of the Yonas,
as it is called in the Mahavariisa (xxix. 39),” CHI. i. 560. Geiger,
Mhvs, Transln., p. 1 94, n. 3, explains it in this passage as “ Alexandria
in the land of the Yonas, i.e., the Greeks, probably the town founded
by the Macedonian king in the country of the Paropanisadae near
Kabul. See Arrian, Anabasis iii. 28, iv. 22.” See Lamotte,
Hist., p. 414, for some varying views as to the identity of this
Alasanda.

® &ee CHI. i. 550 for the short yqjana equal to about two and a
half miles. If it is so interpreted here the distance would be
correct, thus giving the statement “ the appearance of truth.”

^ As at Miln. 77. ® Taking saritd in sarita ti as sariiar.

THE CUTTING OFF OF PERPLEXITY

II5

“ The distance is two hundred yojanas, revered sir.”

“ How far is Kashmir from here, sire V’

“ Twelve yojanas, revered sir.”

‘‘ Please do yon, sire, think of the village of Kalasi.”

“ I have thought of it, revered sir.”

“ Please do you, sire, think of Kashmir.”

“ I have thought of it, revered sir.”

“ Now, which thought was the longer, sire, which the
quicker (on the journey) ?”

“ They were equal, revered sir.”

“ Even so, sire, he who has died here and uprisen in
the Brahma- world and he who has died here and uprisen
in Kashmir arise exactly simultaneously.”^

“ Make a further simile.”

“ What do you think about this, sire ? If two birds
were to fly through the air and one should alight on a
tall tree and the other on a short tree, and if they came
to rest simultaneously, whose shadow would fall on the
earth first and whose shadow would fall on the earth
later ?”

“ They (would fall) simultaneously, revered sir.”

“ Even so, sire, he who has died here and uprisen in
the Brahma- world and he who has died here and uprisen
in Kashmir uprise exactly simultaneously.”

“ You are dexterous, revered Nagasena.”

(vi) The King said: “ Revered Nagasena, how many
limbs of awakening are there ?”

“ There are seven limbs of awakening, sire.”

“ By how many hmbs of awakening does one awaken,
revered sir ?”

“ One awakens by one limb of awakening, sire: by the
limb of awakening that is investigation into things.”

“ Then why are seven limbs of awakening spoken of,
revered sir ?”

“ What do you think about this, sire ? If a sword
has been put into a sheath and not taken in the hand,
is it able to cut anything you wanted to cut (with it) ?”

^ samakam, equally; in an equally long 01 short time from the
time of death.

ii6

milinda’s questions

“ No, revered sir.”

“ Even so, sire, without the (other) sis hmbs of
awakening one does not awaken by the hmb of awakening
that is investigation into things.”^

“ You are dexterous, revered Nagasena.”

(vii) The King said : “ Revered Nagasena, which is the
greater, merit or demerit

“ Merit, [84] sire, is the greater, demerit is a trifle.”

“ In what way ?”

“ Sire, (someone) doing demerit is remorseful and says,

‘ An evil deed was done by me ’ — therefore evil does not
increase. But (someone), sire, doing merit, is not
remorseful. Rapture is born of the absence of remorse,
joy is born of rapture, the body of one who is joyful is
impassible, when the body is impassible, he experiences
happiness, the mind of one who is happy is concen-
trated,® and he who is concentrated comprehends as it
really is — ^in this way merit increases.* If a man who
has had his hands and feet cut oif, sire, had given
(merely) one handful of lotuses to the Lord, he will not
go to the Downfall for ninety-one eons.® It is for this
reason that I say merit is the greater, demerit a trifle.”

“ You are dexterous, revered Nagasena.”

(viii) The King said: “ Revered Nagasena, for whom
is the greater demerit : he who does an evil deed knowingly,
or he who does an evil deed unknowingly ?”

The Elder said: “His is the greater demerit, sire,
who does an evil deed unknowingly.”

* Of. Asl. 217 {Expos, ii. 294) on the “ harmony ” or the being all
present of the seven limbs of awakening.

® Cf. Miln. 290 {kusala, skill).

® As at e.g., Vin. i. 294, D. i. 73, M. i. 283; cf. A. v. 2.

* Cf. Km. 346 f.

® Ninety-one eons appears in the Pali Canon as some special unit
of time. Por example, 91 eons ago Vipassin was the Buddha
(2). ii. 2); the Buddha Gotama claims that he can remember his
former births for 91 eons {M. i. 483); and Ja. i. 390 says that
91 eons ago the Bodhisatta went forth as a Naked Ascetic — almost
certainly the one the Buddha refers to at M. i. 483 as gaining heaven.
See also S. iv. 324.

THE CUTTING OFF OF PERPLEXITY

II7

“Well then, revered Nagasena, do we doubly punish^
that royal son of ours or the chief minister who does an
evil deed unknowingly ?”

“ What do you think about this, sire ? If one (man)
should unknowingly take hold of a red-hot ball of iron,
aglow, aflame, ablaze, and another should take hold of it
knowingly, which would be the more severely burnt

“ He who took hold of it unknowingly, revered sir,
would be the more severely burnt.”

“ Even so, sire, the greater demerit is his who does an
evil deed unknowingly.”

“ Ifma are dexterous, revered Nagasena.”

(ix) The King said: “ Revered Nagasena, is there
anyone who, while bearing this bodily frame, could go to
Uttarakuru or the Brahma- world or another continent

“ There is he, sire, who by means of this body (formed)
of the four great elementals® could go to Uttarakuru or
the Brahma-world* or another continent.”

“ How, revered Nagasena, could he go by means of
this body (formed) of the four great elementals to
Uttarakuru or the Brahma-world or another [85]
continent ?”

“ Have you the personal experience, sire, of having
jumped a span or a cubit on this earth V’

“ Yes, revered sir, I have the personal experience.
I jump even eight cubits, revered Nagasena.”

“ How do you, sire, jump eight cubits ?”

“ Revered sir, I get the thought, ‘ I will ahght here.’
With that thought my body is buoyant.”

^ daxidema,

^ dlpa, island; referring no doubt to tbe four great continents
into wMch Indian thought divided the world.

^ mahdhhuta^ of earth, water, heat and wind, standing for
extension, cohesion, radiation and motion of which body is composed.
In the Pali Canon these are four of the dhdtu, elements.

^ Of. the Pitaka expression: ydva Brahmalokd pi hdyena vasam
mtteyyam, by means of the body could he exert power even as far
as the Brahma- world 1 But for hay a, body,’’ meaning three
mental factors, see P. Purity, 806, n. 2, and Expos, i. 199; this
interpretation has not been adopted at P.Pn,, p. 770 f.

ii8

milinda’s questions

“ Even so, sire, the monJc who has psychic power and
has attained to mastery over his mind, co-ordinating his
body to his mind goes above ground^ by means of the
mastery over his mind.”

“ You are dexterous, revered Nagasena.”

(x) The King said; “ Revered Nagasena, wiien you
speak thus : ‘ There are long bones extending for even a
hundred yojanas,’ considering that there is not a tree
extending for a himdred yojanas, how then could there
be long bones extending for a hundred yojanas ?”

“ What do you think about this, sire ? Have you
never heard that in the great ocean there are fishes
extending for five hundred yojanas

“ Yes, revered sir, I have heard that.”

“ Surely the long bones of a fish that extends for five
hundred yojanas must extend even for a hundred
yojanas ?”

“ You are dexterous, revered Nagasena.”

(xi) The King said: “ Revered Nagasena, you speak
thus: ‘It is possible to stop in-breathing and out-
breathhag.’ ”

“Yes, sire, it is possible to stop in-breathing and
out-breathing.”®

“ How is it possible, revered sir, to stop m-breathing
and out-breathing ?”

“ What do you think about this, sire ? Have you
ever heard anyone snoring ?”

“ Yes, I have heard (that).”

“ Now, sire, would not that sound be restrained if the
body were bent ?”

“ Yes, revered sir, it would be restrained.”

“ As that sound, sire, can be restrained if the body be

^ For vehdsam gacchati see B.D. i. 79.

2 At Vin, ii. 238, A. iv. 200, Vd. 54 it is said that in the great
ocean there are individualities, attabhdvd, five hundred yojanas long.

® As Gotama did before he attained Enlightenment, see M. i.
243 ff., ii. 212; Ja. i. 67.

THE CUTTING OFF OF PERPLEXITY II9

bent by (a person whose) body is undeveloped,^ whose
moral habit is undeveloped, whose mentality is un-
developed, whose wisdom is undeveloped, why, (in the
case of a person) whose body is developed, whose moral
habit . . . whose mentality . . . whose wisdom is de-
veloped and who is possessed of the fourth medita-
tion, could not his in-breathing and out-breathing be
stopped

“You are dexterous, revered Nagasena.”

(xii) The King said: “ Revered Nagasena, it is called
‘ the sea, the sea.’® For what reason is water spoken
of as the sea 1”

[86] The Elder said: “ As is the size* of the water so
is the amount* of salt; as is the amount of salt so is the
size of the water. Therefore it is spoken of as the sea.”

“ You are dexterous, revered Nagasena.”

(xiii) The King said: “ Revered Nagasena, what is
the reason that the sea is of one taste, the taste of salt

“ Because the sea of water has been established for a
long time, sire, it is of one taste, the taste of salt.”

“ You are dexterous, revered Nagasena.”

(xiv) The Edng said : “ Revered Nagasena, is it possible
to cut through everything subtle ?”

^ Undeveloped, abhdvita, probably means uncontrolled, here
referring to the body of a person who has not learnt how to control
reaction to his sense-data. See indriyabhdvand at M. iii. 298 fp.,
the Indriyabhavanasutta, and notes on Jndnya and bhdvand at
MLS, iii. 346, Cf, also M, Sta. 118, the Anapanasatisutta, and see
M, i. 301. See also undeveloped body, moral habit, mind and
wisdom at Miln. 102.

2 Though very painful feelings arose in the Bodhisatta and
persisted, they did not impinge on his mind because he had subdued,
restrained and dominated it. See M, i. 243 f.

® See S, iv. 157, but where the sea stands for the six senses.

^ yattakam . . . tattakam.

^ Vin. ii. 239, A, iv. 203, Ud, 56. In the Vinaya {e,g,, i. 188)
and the Mkayas (e.g, D, 1. 8) speculation about the sea {samitdda-
hkhdyika) was held in disfavour as being '' worldly talk ’’ {tiTocchd-
nakathd). But Nagasena appears to have had no such scruples,
cf. Miln. 316.

120

milinda’s questions

“ Yes, sire, it is possible to cut tbrougb everything
subtle.”

“ What, revered sir, is everything that is subtle ?”

“ Dhamma, sire, is all-subtle, but not all dhammas-^
sire, are subtle; this is a synonjan of dhammas, sire,
‘ subtle ’ or ‘ coarse.’ Whatever is to be cut through,
one cuts through it all by wisdom there is no second
cutting through (than) by wisdom.”

“You are dexterous, revered Nagascna.”

(xv) The King said: “ Revered Nagasena, when it is
said ‘ consciousness ’ or ‘ wisdom ’ or ‘ the life-principle^
in a creature,’ are these things* different in connotation
as well as in denotation, or are they the same in connota-
tion and different only in denotation ?”®

“ Sire,a distinguishing mark of consciousness is discrim-
inating, a distinguishing mark of wisdom is comprehend-
ing, (but) the life-principle in a being cannot be got at.”

“ If the life-principle is not to be got at, how then
does it see a material shape with the eye, smell a smell
with the nose, hear a sound with the ear, taste a flavour
with the tongue, feel a touch with the body, discriminate
a mental state with the mind ?”

The Elder said: “ If the life-principle sees a material
shape with the eye . . . discriminates a mental state
with the mind, could that life-principle, if the doors of
the eyes were destroyed, see a material shape still more
clearly out there before it in the great space ? If the
ears were destroyed, the nose destroyed, the tongue
destroyed, the body destroyed, could that life-principle
hear a sound, smell a smell, taste a flavour, feel a touch
more clearly in the great space

^ I have retained this word for mental states, elements, things,
conditions, etc. in the Pali here, to show clearly, as the Pali does, a
distinction between the Dhamma and these dhamma.

2 See Miln. 32.

^ jlva', see above p. 41, n. 2 (on jpuggala) and Miln. 54.

^ dhamma. ^ See M. Sta. No. 43.

® fajdnana. At Miln. p, 32 cutting off (or through) is said to be
a distinguishing mark of wisdom, and at p. 39 illuminating.

Cf. above, Miln. 55.

THE CUTTING OFF OF PERPLEXITY

I2I

“ No, [S’?] revered sir.” ....

“Well then, sire, the life-principle in a creature is
not bo be got at.”

“ You are dexterous, revered Nagasena.”

(xvi) The Elder said : “ What is difficult to do, sire,
was done by the Lord.”

“ But what was done by the Lord that is difficult to do,
revered sir ?”

“ This that is difficult to do, sire, was done by the
Lord : he pointed out the arrangement of these incorporeal
mental states that are mental factors in consciousness^
and occur in one objective support (for meditation), ^
saying, ‘ This is sensory impingement, this is feeling,
this is perception, this is volition, this is thought.’

“ Make a simile.”*

“ Supposing, sire, some man had gone to the great sea
in a boat and had taken some water in the hollow of his
hand and tasted it with his tongue, would he know, sire,
that that was water from the Ganges, that water from
the Jumna, that water from the Aciravati, that water
from the Sarabhu, that water from the Mahl ?”

“ It would be difficult to know (which water), revered
sir.”

“ What is more difficult to do than this, sire, was done
by the Lord when he pointed out the arrangement of
these incorporeal mental states that are mental factors
in consciousness and occur in one objective support (for
meditation), saying: ‘ This is sensory impingement, this
is feeling, this is perception, this is volition, this is
thought.’ ”

The Eing was much pleased and said, “Well done,
revered sir.”

The Seventh Division

^ cittacetasikd dhammd, as at Miln. 49.

^ ehdrammaiie.

^ TMs paragraph is quoted at Vism, 438, MA. ii. 344, SA. ii. 294,
Asl 142. C/. Miln. 60, S. ii. 3.

^ Simile also given at Asl. 142.

122

milinda's questions

The Elder said:^ “ Do you know, sire, what time it is
now (

“ Yes, revered sir, I know. The first watch, (of the
night) is now passed, the middle watch is in progress, the
torches are glowing, four flags are raised, royal offerings
will go out from the treasury.”

The Bactrian Greeks spoke thus: “ You are dexterous,
sire, and the monk is clever.”

“ Yes, sirs, the Elder is clever. Should tliere be a
teacher such as he is and [88] a pupil such as I am, a
clever person would soon learn Dhamma.”

As the King was pleased with the answers to his
questions he presented the Elder Nagasena with a woollen
blanlret worth a hundred thousand (kahapanas), saying:
“ Revered sir, from this day forth I v^l have eight
hundred meals prepared for you and invite you to
whatever is allowable (to you) in the palace.”

“ No, sire, I am (already) subsisting.”^

“ I know, revered Nagasena, that you are (already)
subsisting, yet you must protect yourself and protect
me.® How do you protect yourself ? Against the
censure of other people who may come saying that
though Nagasena pleased King Milinda^ yet he received
nothing. That is how you protect yourself. How do
you protect me ? Against the censure of other people
who may come saying that though King Milinda is
pleased he gives no sign of being pleased. This is how
you protect me.”

“ Let it so be, sire.”

“ As, revered sir, a lion, the Idng of beasts, that has
been put in even a golden cage, is still ‘ facing outside,’®
even so do I, revered sir, live as master in the house but
remain ‘ facing outside.’ But if I, revered sir, were to

^ As the Third Section has an appendix so does this Seventh
Section and in this Si. includes the above question.

® At M. ii. 102 Angulimala refused King Pasenadi’s offer to support
him with the four requisites.

® By accepting his proposed gift.

* I.e., with his teaching or conversation.

® bahimukha, as at Miln. 54, 86, “ out there before it.”

THE CUTTING OFF OF PERPLEXITY

123

go forth, from home into homelessness I would not live
long, so many are my enemies.”^

Then the venerable Nagasena, having answered King
Milinda’s questions, rising from his seat went to a
residence for members of the Order.^ Not long after
the venerable Nagasena had departed, it occurred to
King Milinda: “What did I ask? What did the
revered sir reply ?” Then it occurred to King Milinda:
“ Everything was properly asked by me, everything
properly answered by the revered sir.” And this also
occurred to the venerable Nagasena when he had arrived
at the residence for members of the Order: “ What did
King Milinda ask ? What did I reply ?” Then it
occurred to the venerable Nagasena: “ Everything was
properly asked by King Milinda, everything properly
answered by me.” Then, as that night was waning, the
venerable Nagasena, having dressed early in the morning,
took his bowl and robe and approached King Milinda’s
dwelling; when he had approached, he sat down on
the appointed seat. When King Milinda had greeted
the venerable Nagasena [89] he sat down at a respectful
distance and so sitting spoke to the venerable Nagasena
thus : “ Do not let this occur to the revered sir : ‘ Nagasena
was asked a question by me, and because of that did
not sleep all through the night for rejoicing;’ this should
not be understood by you thus. This occurred to me,
revered sir, all through the night: ‘ What did I ask ?
What did the revered sir reply ? Everything was
properly asked by me, everything properly answered by
the revered sir.’ ” The Elder too spoke thus: “ Do not
let this occur to your majesty: ‘ I answered King
Milin da’s questions, and because of that went all through
the night rejoicing,’ this should not be understood by
you thus. This occurred to me, sire, all through the

^ This view is in rather strong antithesis to Bimbisara’s decree
that there is nothing to do against those who go forth among the
sons of the Sakyans/’ Vin. L 75. Milinda seems to have thought
that his enemies would destroy him if he gave up the protection
of his armed forces.

^ sarhghdrdma.

124

milinda’s questions

night : ‘ What did King Milinda ask ? What did I reply ?
Everything was properly asked by King Milinda,
everything properly answered by me.’ ”

In this way these two great beings applauded what the
other had said (so) well.^

Concluded are the Questions and Answers to Milinda’s

Questions

^ Those words form the conclusion of M. Sta. 24. Of. M. i. 32.
Milnl!., p. 20, lets us Imow that the Questions on Talk of Secular
Matters finishes here and that there have been 91 questions.

[IV. THE DILEMMAS]!

[First Division 1 : If the Buddha accepts homage]

[ 90 ] Experienced in debating, skilled in discussion, very
discerning, attentive,

Milinda came to Nagasena for the reception of know-
ledge.^

Living in his shadow, asking again and again,

Grown in discernment, he too was a three-Pitaka-man.

Pondering thoroughly the nine Divisions,^ secluded
during the night,

He saw the questions that are dilemmas, hard to solve,
with (their) refutations.

There is speech that is disquisition, there is speech in
reference to,

There is speech with the essence in the Teaching of the
King under Dhamma.

Through not knowing the meaning of these dilenunas in
the Conqueror’s words

There will be contention about them in the distant future.

Come, being pleased with the speaker, I will have the
dilemmas solved.

In the future (people) will explain in the way that is
explained (now).

Then at day-break when the sun was rising, King
Milinda bathed his head and stretched his joined palms
to his forehead in salutation, and when he had recollected
the perfect Buddhas of the past, the future and the
present, he undertook eight items of good practice,^

^ See Miln,, p. 2.

2 ndnabheda, the effecting of knowing, the breaking through of
knowledge.

^ Into which the Teaching came to be classified, see M. i. 133.

^ vatapada. Seven vatapaddniy ways of conduct, paths of duty,
were undertaken by an unclothed ascetic at JD. iii. 9; another, and
a more Buddhist, seven by Sakka at S. i. 228; and a third seven,
somewhat similar to S. i. 228, occur at Jd, i. 202, fulfilled by the
Bodhisatta. Milinda’s eight vatapaddni have nothing in common
with any of these sets of seven.

125

126

milinda’s questions

thinking: “ For seven days from now, undertaking eight
special qualities’^ I must fare as an ascetic, so that I,
being an ascetic who has practised and won the favour
of a teacher, will ask questions that are dilemmas.”

Then King Mihnda removed his usual pair of cloths,
unfastened his ornaments, clothed himself in saffron
garments, and tying the (imitation) topknot of a shaveling
to his head, assumed the status of a sage^ and undertook
the eight special qualities: “ During these seven days no
advice is to he given by me on royal affairs; I am not to
harbour a thought accompanied by attachment; nor am
I to harbour a thought accompanied by aversion; nor
am I to harbour a thought accompanied by confusion;
I am to speak unassumingly® to the slaves, workmen and
servants; [91] I am to guard myself as to body and
speech;^ I am to guard the six sense-fields completely;
I am to direct my mind to the development of loving-
kiudness.”®

When he had undertaken these eight special qualities
and had fixed his mind on these same eight special
qualities, he passed the seven days without deviating
from them. At day-break on the eighth day he had
breakfast early and then with his eyes cast down, with
measured speech, being firmly estabhshed in the postures®
and having a mind that was clear, happy, elated and
pure, he approached the Elder Nagasena. Honouring
the Elder’s feet with his head and (then) standing at a
respectful distance, he spoke thus :

“ Kevered Nagasena, I have a certain matter to discuss
with you and want no third person to be present. I
could question you on it in some empty place in a
secluded forest that is suitable in eight respects for a

^ guna. ® munibhava.

® nivaiamttin, humbly, as at D. iii. 192, A. iii. 43. Explained by
the Comys as mca, low, lowly.

* Restraint of body and speech constitutes slla, morality.

® The first of the hrahmavihdrd. See Miln. 199 for mettabhdvand,
and for the method of developing this loAung-kindness or friendliness
see Vism. 196 ff.

* The four postures, iriydpatha, are those of walking, standing
still, sitting down and lying down, see S. v. 78.

THE DILEMMAS I

127

recluse. Nothing therein should be hidden or kept
secret from me ; I am fit to hear what is kept secret after
we have gone into proper consultation. The meaning
can be tested by a simile, as it might be : ‘ As, revered
Nagasena, it is to the great earth^ that it is fitting to
consign (treasure) when occasion arises for so consigning
it, even so am I fit, revered Nagasena, to hear what is
kept secret after we have gone into proper consulta-
tion.”

When he had entered a secluded wood® with the
teacher,® he said: “ Kevered Nagasena, there are eight
places to be shunned by the man who here is anxious for
consultation; no wise man dehberates a matter in these
places because the matter deliberated comes to naught
and is of no avail. What are the eight places ? An
uneven place is to be shunned, one that is frightening
... a very windy place ... a concealed place . . .
a shrine to a deva* ... a roadway ... a bridge® . . .
a ford across the water is to be shunned. These are the
eight places to be shunned.”

The Elder said: “ What is the objection® to an uneven
place, to one that is frightening, to one that is very
windy, to one that is concealed, to a shrine to a deva, to
a roadway, a bridge and a ford across the water ?”

“ In an xmeven (place), [92] revered Nagasena, the
matter deliberated gets confused and shufBLed about, it

1 The earth is used in similes several times in MUn.

^ fomna. For this being forest or wood, see authorities cited in
BHSD, and also Jones, Mhvu. Trans, ii. 328, n. 2. Cf. below,
Miln. 201 f. We should perhaps discriminate between the three
words aranHa, forest, pavana, wood, and vana, woodland.

® guru, here Nagasena.

^ devatthana. Word also at Miln. 330. At Jd. iii. 55 it refers
to Sakha’s abode. But above it must be taken in the more general
and terrestrial sense of a temple or shrine, cetiya, several of which
were dedicated to, and supposed to be inhabited by, yakkhas and
devatas. For further references to these shrines see BB. ii. p. 1, n. i.

® sankama, bridge or causeway; probably a suspension bridge
made of bamboo, creepers or rattan. Below it is called caldcala,
osciUating, trembling, unsteady.

® dosa, the trouble, the stain; “ the blemish,” the defect, when
used in a sense similar to the above at Miln. 245.

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milinda’s questions

meanders^ and is of no avail. In a frightening (place)
the mind is disturbed; when it is disturbed it does not
follow the matter properly. In a very windy (place) the
sound of the voice is not distinct. In a concealed (place
people) stand listening. In a shrine to a deva the matter
deliberated changes considerably. On a roadway the
matter dehberated becomes vain. On a bridge it
becomes unsteady.^ At a ford across the water it
becomes public property. So it is:®

What is uneven, frightening, very windy, concealed,
inhabited by devaa,

A roadway and a bridge, a ford — these eight are to bo
shunned.”

“ Kevered Nagasena, when these eight (kinds of)
persons are deliberating they spoil the matter that is
being deliberated. Which are the eight ? The one
faring with attachment, the one faring with aversion,
the one faring with confusion, the one faring with pride,
the greedy man, the lazy man, he who thinlcs of one
thing (only), and the fool. These eight (lands of) persons
spoil the matter that is being deliberated.”

The Elder said: “ What is the objection to them ?”

“ Eevered Nagasena, the one faring with attachment
spoils the matter that is being deliberated through (his)
attachment, the one faring with aversion spoils . . .
through (his) aversion, the one faring with confusion
spoils . . . through (his) confusion, the one faring with
pride spoils the matter that is being dehberated through
(his) pride, the one who is greedy spoils . . . through
(his) greed, the one who is lazy spoils . . . through (his)
laziness, the man who thinks of one thing (only) spoils
the matter that is being dehberated by thinliing of one
thing (only), the fool spoils the matter that is being
dehberated by (his) foohshness. So it is:

^ foggharati, oozes, trickles, perhaps “ peters out ” (?).

® calacala, as at Bivy. 180, 281 (of the wheel of saihsara), in
constant motion.

® Trenckner, Miln. Intr., p. vii, says “it is only in the MilindapaSho
that quotations, real or pretended, are introduced by “ bhavatiha ’

See also bhavati ca at Miln. 302.

THE DILEMMAS I

129

Attacked, malignant, and astray, and tke proud (man),
the greedy one, likewise tke slothful,

He of one thought (only), and the fool — ^these ruin the
matter.

Revered Nagasena, these nine individuals disclose a
secret that has been dehberated, they do not keep it in
their own minds. Which are the nine ? One faring
with attachment, one faring with aversion, one faring
with confusion, a coward, one bent on material things,
a woman, a drunkard, a eunuch, a youngster.”

The Elder said; “ What is the objection to these ?”

“ Revered Nagasena, one faring with attachment
discloses a secret that has been dehberated and does not
keep it to himself through (his) attachment, one faring
with aversion discloses . . . through (his) aversion, one
faring with confusion discloses . . . through (his) con-
fusion, [93] a coward discloses . . . through fear, one
bent on material things discloses .... because of
material things, a woman discloses . . . through fickle-
ness, a drunkard discloses . . . through eagerness for
strong drink, a eunuch discloses a secret that has been
dehberated and does not keep it to himself through
uncertainty, a youngster discloses a secret that has been
dehberated and does not keep it to himself through
unsteadiness. So it is ;

Attached, mahgnant, and astray, and a coward, one with
eyes for material things,

A woman, a drimkard, and a eunuch, the ninth is a
youngster

These nine individuals in the world are fickle, wavering,
unsteady.

A secret deliberated by these quickly becomes public
property.

Revered Nagasena, in eight ways does discretion^
ripen and come to maturity. In what eight ? By a
ripening in age ... by a ripening in reputation . . .
by frequent questioning ... by association with a
leader* ... by proper attention ... by conversation

^ huddhi.

2 tittha, a ford, a harbour. So here it appears to mean someone
who makes another safe.

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milinda’s questions

... by following wbat is (worthy of) aifection ... by
living in a suitable district does (a man’s) discretion
ripen and come to maturity. So it is :

Through age, reputation, questions, association with a
leader, proper (attention).

Through conversation, following what is (worthy of)
affection, and in a suitable (place)

These eight causes make discretion clear.

In those in whom they exist, discretion is burst open.

Revered Nagasena, this part of the world is lacking in
the eight objections to deliberation, and in the world I
am the best friend of deliberators; I am one that guards
a secret, and wiO, keep a secret for as long as I live. And
in the eight ways my discretion has been ripening. A
pupil such as I am is hard to obtain at present.

[94] When a pupil is practising rightly the teacher
should rightly practise twenty-five special qualities of a
teacher. What twenty-five special quahties ? As to
this, revered sir, the teacher should constantly and
continuously keep a guard over his pupils; he should let
each know what is not to be followed and what is to be
followed;^ he should let him know about slothfulness and
diligence; he should let him know the occasions for lying
down; he should let him know about illness he should
let him know what food he may accept or reject;® he
should let him know a particular quality (in food ?);®
he should share with him what has gone into his bowl;
he should console him, saying : ‘ Do not be afraid, the
goal is approaching for you’; thinking: ' He is visiting
this man,’ he should let him know about the visit; he
should let him know about a visit to a village; he should

^ See M, iii. 45, Sevitabba-asevitabba-sutta,

^ Tiiis may mean that the teacher tells the pupil something about
medical matters; or there may be a reference to neither leaving the
other until he recovers from an illness, see Yin, i. 50, 53.

^ Food to be rejected is referred to at Yin. i. 318, and the visesa,
the “ particular quality ’’ may be covered by this.

THE DILEMMAS I

I3I

let him know about a visit to a monastery;^ he should
not hold (fooHsh) conversation with him; having seen a
defect he should have patience with it;^ he should be
zealous;^ he should do nothing partially;^ he should keep
nothing secret; he should hold nothing back; he should
arouse the attitude of a begetter,® thinking: ‘I have
begotten him in the crafts; thinking: ‘ How should he
not deteriorate V he should arouse an attitude for growth;
thinking: ‘ I will make him strong with the strength of
the rules of training,’ he should arouse the attitude (for
strength); he should arouse an attitude of friendliness;
he should not forsake him in distress; he should not be
slothful in anything to be done; by means of the rule®
he should befriend him if he stumbles. These, revered
sir, are twenty-five special qualities in a teacher. May
you treat me rightly in accordance with these special
qualities. Doubt has arisen in me, revered sir. In the
words of the Conqueror there are questions that are
dilemmas. Contention about them will arise in the
distant future, and in the distant future discerning (men)
hke you will be hard to find. Give insight’ to these
questions of mine for the refutation of those holding
other tenets.”®

The Elder, having agreed, saying: “It is good,”

^ The visits to a man (puggala)^ village {gdma) and monaster 7
(viJidm) perhaps contain an allusion to M. iii. 59 £, where these
could be visited if certain good states ensued.

2 adhivdseti can also mean to pardon; but it more likely means
here that the teacher should patiently try to correct the pupiFs
chidda^ fault, defect.

^ sakkaccakdrin^ as at S. iii. 267.

^ akhan^kdrin, as at .d. ii. 187, 243.

^ janakacitta; cf. pitucitta a.nd puttacitta at Vin. i. 45: the attitude
of a father and the attitude of a son (as between teacher and pupil).

® dhammena; see Vin. i. 61 where the teacher must make an
effort to get the pupil to mend his ways so that any formal act that
the Order proposes to carry out against him may be revoked.

cakkhu, eye, eyesight, vision. D. iii. 219 gives three kinds: the
physical eye, deva-like vision, and the eye of wisdom.

® In the Commentaries, at least, paravdda appears to have the
same meaning as parappavdda, for SA. i. 25 defines the former
and MA. ii. 5 the latter as the 62 heretical ’’ sects.

132

milinda’s questions

explained to the lay-devotee ten special qualities of
a lay-devotee, saying: “These ten, sire, are special
qualities in a lay-devotee. What ten ? As to this, sire,
a lay-devotee is of the same happiness and anguish
as is the Order; he is under the dominating influence of
Dhamma;^ he dehghts in distributing (gifts) according
to his strength; if he sees a decline in the Dispensation
of the Conqueror he strives for an increase; he is of right
view;® giving up the celebration of feasts, he does not
propose (for himself) another teacher even for the sake
of his liveliliood.; he is one delighting in peace, delighted
by peace; he is not envious and he does not fare in the
Dispensation [95] by hypocrisy; he has gone to the
Buddha for refuge, he has gone to Dhamma for refuge,
he has gone to the Order for refuge. These, sire, are ten
special qualities in a lay-devotee. All these special
qualities exist in you. It is fit and right, suitable and
becoming that you, seeing a decline in the Dispensation
of the Conqueror, wish for an increase (in it). I give
you leave® — as you please, so question me.”

Then, when leave had been given to him. King
Milinda, falling at the teacher’s feet and stretching his
joined palms to his forehead in salutation, spoke thus:
“ Eevered Nagasena, these leaders^ (of other sects)
speak thus: ‘ If the Buddha accepts homage, then the
Buddha has not attained final nibbana,® he is (still)
fettered to the world, is within the world, a sharer in the

^ See A. i. 147 for three dominations, adhi'pateyya: that of self,
that of the world, and that of Dhamma. At A. i. 149 the meaning
of the domination of Dhamma is set forth.

2 There is much in the Pali Canon about the importance of right
view. See especially M. iii. 71 ff., in the Mahacattmsaka-sutta,
where it is constantly repeated that right view comes first : sammd-
ditthi fuhhangamd JiotL MA, iv. 135 says there are five kinds of
right view in this Discourse: through insight, vifassand, of specific
kamma, of the Way, of the fruits, and through reflection on.

^ haromi te okdsam, I give you permission or the opportunity (to
ask questions). See Vin, i. 114, iv. 344.

^ fitthiya, ford-makers. ^ ‘pannihhuto.

THE DILEMMAS I

133

world, ^ therefore service rendered to him becomes barren
and fruitless. But if he has attained final nibbana he
is released from the world, ^ he has escaped from all
becomings; homage for him does not arise; one who has
attained final nibbana does not accept anything; service
rendered to one who does not accept becomes barren
and fruitless.’ This is a double-pronged* question, this
is not the sphere of those who have not attained perfec-
tion, this is the very sphere for great (men). Tear
asunder this net of wrong views, set it to one side ; this
question is put to you. Give insight to the future sons
of the Conqueror for the refutation of those holding
other tenets.”

The Elder said : “ Sire, the Lord has attained final
nibbana, and the Lord does not accept homage. At the
root of the Bodhi-tree itself acceptance was got rid of
by the Tathagata, all the more then now when he has
attained final nibbana in the element of nibbana that
has no substrate remaining (for further existence).^
This, sire, was spoken by the Elder Sariputta, the
General under Dhamma:®

‘ Unequalled ones,® though homage is being paid them
by men and devas,

Accept no reverence — this is natural to Buddhas.’

The King said: “Revered Nagasena, a son speaks
praise of his father or a father speaks praise of his son.

^ lolcasddharat},a; he has still the khandhas by which he may be
reckoned as the man so-and-so.

2 Cf. A. i. 260, S. ii. 279.

® ubhatokotiJca, a point at both ends. At M. i. 393 the Jains
arranged to ask the Buddha a question of this type. It is in fact
a dilemma, a question having a “ horn ” both ways.

* See Iti., pp. 38-39.

® The Buddha was the King rmder Dhamma, and Sariputta his
second-in-command, his general or captain, see Sn. 555-557, M.
Sta. 92.

® asamasama is an epithet of past and future Buddhas, see BudvA.

p. 188.

^ Untraced; not one of Sariputta’s verses as recorded in ThMj. or
Ap.

134

milinda's questions

but tbis is not a reason for the refutation of those holding
other tenets; it is only an expression of their own
satisfaction. Please do you tell me fully about this
reason for [96] establishing your own tenets and dis-
entangling the net of false views.”

The Elder said: “ Sire, the Lord has attained final
nibb ana, and the Lord does not accept homage. If devas
and men, after making a site for the jewel of the relics
of the Tathagata himself who does not accept (homage),
then practise the right procedure with the (meditational)
objective support^ of the Tathagata’ s jewel of know-
ledge, they achieve three attainments.® If, sire, an
enormous mass of fire, having blazed up, should go out,
yet, sire, would that mass of fire accept a (new) supply
of grass and sticks ?”

“ While it was burning, revered sir, the great mass of
fire did not accept a (new) supply of grass and sticks, so
why should it accept one now when it has gone out, is
allayed and incognizant

“ But, sire, when this mass of fire had ceased and was
allayed would the world be empty of fire ?”

“No, revered sir. Sticks are the foundation and fuel
for fire and any people who desire a fire can, by their
own sturdiness, strength and energy, each man acting
individually,* twirling® a stick and producing a fixe, do
with this fixe any work that is to be done by a fixe.”

“ Well then, sire, false is the statement of members
of other sects who say: ‘ A service rendered to one who
does not accept becomes barren and fruitless.’ As, sire.

* drammaim, two kinds at YbhA. 403.

^ sampatti. See Miln. 410 : dibba-, mdnusika- and -nibbanasukha-
sampaiti. DhA. iii. 183 gives manussa-, demloka-, nibbdna-sqmpatti,
the first two no doubt referring to future states and the third to the
here and now. Netti. p. 126 gives slla-, samadhi-, panna-sampatti.
Other passages give more than three.

® acetana appears to be applied to various things in the realm
of nature rather than to men. It means: unconscious, insensate,
senseless, unthinking, having no voUtion. See Miln. 172 f.

* paccaMapurisakdra as at Miln., p. 347.

® manthayitvd. Cf. matthena (a churning-stick ?) at M. iii. 141,
and see note at MLS. iii. 186.

THE DILEMMAS I

135

the enormous mass of fire blazed, even so did the Lord
blaze with a Buddha’s splendour in the ten-thousand-
world-system. As, sire, when the enormous mass of
fire had blazed up it went out, even so did the Lord,
when he had blazed with a Buddha’s splendour in the
ten-thousand-world-system, attain final nibbana in the
element of nibbana that has no substrate remaining (for
further existence). As, sire, the mass of fire that has
(now) gone out does not accept a (new) supply of grass
and sticks, even so for the welfare of the world is (his)
acceptance got rid of and allayed. As, sire, when a mass
of fire has gone out and there is no fuel, people by their
own sturdiness, strength and energy, each man acting
individually, having twirled a stick and produced a fire,
do with this fixe work that is to be done by a fire — even
so do devas and men, after making a site for the jewel
of the relics of the Tathagata himself who has attained
final nibbana and does not accept, [97] then practising
the right procedure with the objective support of the
Tathagata’ s jewel of knowledge, achieve three attain-
ments. It is in this way, sire, that service rendered to
the Tathagata who has attained complete nibbana and
does not accept becomes not barren but fruitful.

And moreover, sire, listen to this further way in
which a service rendered to the Tathagata who has
attained complete nibbana and does not accept becomes
not barren but fruitful. Suppose, sire, after a huge
wind had blown up it were to abate, then would that
wind that has abated, sire, accept renewal again ?”

“ Ee vexed sir, when that wind has abated there is no
(mental) concernedness or attention® (given) for renewal
again. What is the reason ? It is that this element of
motion® is incognizant.”

1 nibbattajpam, reproducing, generating, being reborn.

* abhogo vd mamsihdro vd. Tbe former is the mind’s concerned-
ness with a special aspect; the latter is (proper, reasoned) attention,
bringing to mind, mind-work, and is defined at Vbh. 373.

® “ Wind ” is vdta-, “ motion ” or “ mobilitj ” is vdyo, one of the
four or six elements, dhdtu.

136

milinda’s questions

“ Yet even, sire, wlieii that wind has abated, would it
receive the designation of ‘ wind ”

“No, revered sir. Palmyra-leaf fans and fans for
fanning the fire’^ are (among the) conditions for producing
a wind.^ Any persons who are tormented by heat,
oppressed by fever, can, through their own sturdiness,
strength and energy, each person acting individually,
create a wind by means of a palmyra-leaf fan or a fan
for fanning the fire, and thus allay the heat and assuage
the fever % means of that wind.”

“ Well then, sire, false is the statement of members of
other sects who say: ‘ The service rendered to one who
does not accept becomes barren and fruitless.’ As the
huge wind blew, sire, even so has the Lord blown
towards the ten-thousand-world-system with the cool,
sweet, peaceful, exquisite wind of friendliness. As, sire,
the huge wind which had blown then abated, even so
did the Lord, when he had blown [towards the ten-
thousand-world-system]'’ with the cool, sweet, peaceful,
exquisite wind of friendliness, attain complete nibbana
in the element of nibbana that has no substrate remaining
(for further existence). As, sire, the wind that abated
^d not accept renewal again, even so for the welfare of
the world is (his) acceptance got rid of and allayed.
As, sire, were those persons who were tormented by
heat and oppressed by fever, so are the devas and men
who are oppressed by the fever and the scorching of the
threefold fire.* As pahnyra-leaf fans and fans for
fanning the fire are (among the) conditions for producing
a wind, so are the Tathagata’s relics and the jewel of
(his) knowledge the condition for [98] achieving three
attainments. As when persons who are tormented by
heat and oppressed by fever produce wind by means of
a palmrya-leaf fan or a fan for fanning the fire, even so

1 talava7Ua-vi(lhuj)andni.

2 See M. i. 189, and note at MLS, i. 236.

^ Tliougli the words in the brackets are omitted in the text, I think
they are needed to balance not only the prior clause, but also the
corresponding clauses in the similes of the gi’eat fire.

^ No doubt of rdga^ dosa and moJia.

THE DILEMMAS I

137

do devas and men produce what is skilled when they
have paid homage to the relics and the jewel of the
knowledge of the Tathagata who has attained complete
nihhana and does not accept. And through what is
skilled they allay and assuage the fever and the torment
of the tlireefold fire. It is in this way too, sire, that
service rendered to the Tathagata who has attained
complete nihhana and does not accept becomes not
barren but fruitful.

And moreover, sire, listen to this further way of
refuting those who hold other tenets. As, sire, a man
who has beaten on a drum might produce a sound, yet
whatever he that sound of a drum the man has produced,
it is a sound that must vanish. Moreover, sire, would
the sound accept renewal again

“ No, revered sir, the sound has vanished. There is
no (mental) concernedness or attention (given) for it to
uprise again. When each sound of a drum that has been
produced then vanishes, that sound of the drum has
been cut off, but the drum, revered sir, is the condition
for producing the sound. If there is that condition,
then a man who has beaten the drum through his own
effort produces the sound.

“ Even so, sire, only when the Lord had appointed^
as the teacher the jewel of the relics and Dhamma and
Discipline and the instruction that are set round with
moral habit, concentration, wisdom, freedom, the vision
of knowledge and freedom, did he himself attain complete
nibbana in the element of rubbana that has no substrate
remaining (for further existence). But though the
Lord has attained complete nibbana, (the possibihty
that others can gain the) achievement of the attainments
is not destroyed: beings who desire the attainments but
are oppressed by the anguish of continued becoming,
having made the jewel of the rehcs and Dhamma and
Discipline and the instruction the condition, (can)

1 Of. D, ii. 337-338, tlie allegory of the conch-blower.

^ thapayitva, an tmusnal form in Pali; cf. BHS. sthapayitva,
except/’ setting to one side. Tbe implication intended here may
be that, Buddha excepted, no one else can make such appointments.

138

milinda’s questions

achieve the attainments. It is in this way too, sire,
that a service rendered to the Tathagata, who has
attained complete nibbana and does not accept, becomes
not barren but fruitful.

And this, sire, was seen and spoken of and said and
pointed out by the Lord concerning the distant future ;
‘ It may be, Inanda, that it occurs to you thus: [99]
In the past there was the word of the Teacher. There is
no Teacher now. But this must not be understood by
you thus, Ananda. Whatever was the Dhamma taught
by me for you, Ananda, and the Discipline that was laid
down, that, after my passing, is (to be) your Teacher.’^
That statement of those members of other sects who say :
‘ A service rendered to the Tathagata who has attained
complete nibbana and does not accept becomes barren
and fruitless,’ is false, lying, not truthful, contrary,
obstructed, equivocal, it is a giver of anguish, its result
is anguish, leading to a sorrowful state.

And moreover, sire, listen to this further way in which
a service rendered to the Tathagata who has attained
complete nibbana and does not accept becomes not barren
but fruitful. Now, sire, does this great earth accept,
thinking: ‘ Let all seeds germinate on me ”

“No, revered sir.”

“ But why is it, sire, that the seeds though not bemg
accepted by the great earth yet germinate and, established
with a strong tangle of roots, a trunk, pith, and spreading
branches, bear flowers and fruit ?”

“Although, revered sir, the great earth is not one
that accepts, it is the foundation for these seeds, it gives
the condition for their growth; these seeds, depending
on that foundation and germinating because of that
condition, are estabhshed with a strong tangle of roots,
a trunk, pith and spreading branches, and bear flowers
and fruit.”

“Well then, sire, members of other sects are con-
founded by their own utterances, they are defeated and
obstructed if they say: ‘ A service done to one who does

1 B. ii. 154.

THE DILEMMAS I

139

not accept is barren and fruitless.’ As, sire, is tlie great
earth, so is the Tathagata, arahant, perfect Buddha.
As, sire, the great earth accepts nothing, so the Tathagata
accepts nothing. As, sire, those seeds, depending on the
great earth and germinating, are established with a strong
tangle of roots, a trunk, pith, and spreading branches,
and bear flowers and fruit, even so devas and men,
depending on the relics and the Jewel of knowledge of
the Tathagata who has attained complete nibbana and
does not accept, are established with a strong root of
skill, trunk of concentration, the pith of Dhanuna,^ the
branches of moral habit,^ and they bear the flowers of
freedom and the fruits of recluseship. It is in this [100]
way too, sire, that a service rendered to the Tathagata
who has attained complete nibbana and does not accept
becomes not barren but fruitful.

And moreover, sire, listen to this further way in which
a service rendered to the Tathagata who has attained
complete nibbana and does not accept becomes not
barren but fruitful. Now, sire, do these camels, oxen,
asses, goats, beasts and men accept the occurrence of
families of worms® inside them ?”

“ No, revered sir.”

“ Then how is it, sire, that these worms, though not
being accepted by these (animals), occur inside them and
increase enormously through their multitudinous off-
spring 1”

“It is through the strength of evil kamma, revered
sir, that, though these creatures do not accept, the
worms inside them yet increase enormously through their
multitudiuous offspring.”

“ Even so, sire, it is through the strength of the
objective support (of meditation) on the knowledge and
the relics of the Tathagata who has attained complete
nibbana and does not accept, that a service rendered to
the Tathagata is not barren but fruitful.

^ dhammasdra at S. v. 402.

^ Cf. silasdkhappasdkha at Jd. vi. 324.

^ These are the kimi-kuldnL For their life and habits, see
Vism. 235 (32 kinds) and 258 (80 kinds) ; see also KhfA, 58 (32 kinds).

140

milinda’s questions

And moreover, sire, listen to this further way in which
a service rendered to the Tathagata who has attained
complete nibbana and does not accept becomes not
barren but fruitful. Now, sire, do these people accept,
saying: ‘ Let these ninety-eight diseases^ be produced in
the body ’? ”

“ 0 no, revered sir.”

“ Then how is it, sire, that diseases attack the body
of those who do not accept (them) ?”

“ It is because of former wrong faring, revered sir.”

“ If, sire, unskill done formerly is to be experienced
here, then, sire, a deed, whether skilled or unskilled that
was done formerly and done here, becomes not barren
but fruitful. It is in this way too, sire, that a service
rendered to the Tathagata who has attained complete
nibbana and does not accept becomes not barren but
fruitful.

Have you ever heard, sire, that after he had struck the
Elder Sariputta the yakkha named Nandaka^ entered
the earth ?”

“Yes, revered sir, that has been heard (by me), it is
commonly known in the world.”

“ But, sire, did the Elder Sariputta consent to the
great earth swallowing up the yakkha Nandaka ?”

[ 101 ] “ Even if the world with the devas were being
torn apart, ^ revered sir, even if the moon and the sun
were falling to the earth, even if Sineru, monarch of
mountains, were crumbhng away, the Elder Sariputta
would not consent to another's anguish. What is the
reason for that ? Any reason for wliich the Elder
Sariputta might get angry or do wrong has been com-
pletely rooted out and destroyed in the Elder Sariputta,

^ At Sn. 311 it is said that formerly there were only three diseases,
but through the slaughtering of animals these (gradually) amounted
to ninety-eight. D. iii. 75 also looks back to the time when the only
diseases were wants, hunger and old age.

2 The incident of a yakkha offending against Sariputta is related
at Ud. iv. 4, but the name of the yakkha is not given; also at
MA. iv. 8, the yakkha there being called Nanda; and the incident
is referred to at ThagA, iii. 103.

^ uhhattiyante, cf. Jd. i. 1 99.

THE DILEMMAS I

141

and because it is completely extirpated, revered sir, the
Elder Sariputta would not evince ill-will even were his
own life being taken.”^

“ If, sire, the Elder Sariputta did not consent to the
earth swallowing up the yakkha Nandaka, how was it
that the yakkha Nandaka entered the earth ?”

“ It was owing to the strength of an unsldlled deed,
revered sir.”

“ If, sire, the yakkha Nandaka entered the earth
owing to the strength of an unskilled deed, a crime
committed against one even though he does not consent
becomes not barren but fruitful. Well then, sire, the
service done through the strength of a skilled deed to
one who does not consent also becomes not barren but
fruitful. It is in this way too, sire, that a service
rendered to the Tathagata who has attained complete
nibbana and does not accept becomes not barren but
fruitful.

How many are the people in present times,^ sire,
who have entered the great earth 1 Have you heard
about that ?”

“ Yes, revered sir, it has been heard (by me).”

“ Please do you tell me, sire.”

“ The brahman girl Cihca,® revered sir, and Suppa-
buddha the Sakyan^ and the Elder Devadatta® and the
yakkha Nandaka and the brahman youth Nanda.® I

1 Of. Parable of the Saw, M. i. 129.

® etarahi, probably here meaning during the present Buddha-
epooh.

® A female wanderer. Por the story of her offending against the
Lord, see Ja. iv. 187 f., DhA. iii. 178 f. Referred to at liA. i. 86.

* Rather of Devadatta and Bhaddakacoana (possibly). The
story of the earth swallowing him for his having been annoyed with
the Buddha is given at DhA. iii. 44 f.

® The story occurs at DJiA. i. 147 f. See also Miln. 205.

® Nando manavako. DPPN rmder Nanda No. 17, says this
probably refers to the man whom DhA. ii. 49 calls Ananda-manavaka
who raped Uppalavanna; at MA. iv. 8 her seducer is called Nanda-
manavaka, while at Yin. iii. 36 he is simply mdnavaka and at VinA.
i. 273 pafapurisa. See BD. i. 53, n. 5 for the possibility that two
Uppalavannas are known to the Pali Canon.

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milinda’s questions

have heard, revered sir, that these five persons have
entered the great earth.”

“ Against ■whom did they offend, sire ?”

“ Against the Lord, revered sir, and against disciples.”

“ But, sire, did the Lord or the disciples consent to
their en-tering the great earth ?”

“ No, revered sir.”

“ Well then, sire, a service rendered to the Tathagata
who has attained complete nibbana and does not accept
is not barren but fruitful.”

“ Kevered Nagasena, the deep question that was
properly formulated has been made clear, that which was
hidden [102] has been made manifest, the knots have
been severed, the thicket cleared, destroyed are those
holding other tenets, shattered are wrong beliefs, without
splendour are the -wrong members of other sects; you
have come to be the most excellent teacher of a host of
followers.”

[First Division 2: Was the Buddha omniscient ?]

“ Revered Nagasena, was the Buddha omniscient

“Yes, sire, the Lord was omniscient, but knowledge-
and-vision was not constantly and continuously present
to the Lord.® The Lord’s omniscient knowledge was
dependent on the adverting® (of his mind); when he
adverted it he knew whatever it pleased (him to know).”

“ Well then, revered Nagasena, the Buddha was not
omniscient if his omniscient knowledge was due to
searching.”

“ If there were* a hundred cartloads, sire, and each
cart had seven and a half measures of a certain capacity®

* See also Milm,. 74, 209. ^ Cf. M. i. 482.

® avajjam, an Abhidliainma term for the first member of the
cittamthi.

* Trenokner marks this passage as corrupt, and it is certainly
extremely difficult. It is quoted in rather different words at
AA. i. 59.

® amrmna. Word occurs at Mhvs. xxx. 7, 9. See Mhvst. TransL,
p. 198, n. 3.

THE DILEMMAS I

143

of rice and two measures of (another) capacity/ could
(anyone) to whom the thought occurred to compute^ the
number of laks of rice-grains come to an end of them®
and size up* theic number in one moment ?

As to this, these seven kinds of mentality occur: the
mentality of those, sire, who have attachment, who have
aversion, who have confusion, who have defilements,
whose body is not developed (for meditation), whose
moral habit is not developed, whose mentality is not
develojied, whose intuitive wisdom is not developed.®
The mentality of these arises with difficulty, proceeds
sluggishly. For what reason ? The undeveloped state
of (their) mentality. As, sire, difficult and sluggish is
the movement of a (group of) bamboo-canes which are
wide, broad, extended, entwined and entangled, the
branches matted, as it is being dragged along — ^for what
reason ? That the branches are entwined and entangled
— so, sire, that mentahty of those who have attachment,
aversion, confusion, the defilements, whose body is not
developed (for meditation), whose moral habit is not
developed, whose mentality is not developed, whose
intuitive wisdom is not developed, arises with difficulty,
proceeds sluggishly. For what reason ? It is that they
are entwined and entangled with the defilements. This
is the first kind of mentality.

As to this, this second kind of mentahty is distinguished
(thus) : the mentality, sire, of those stream-attainers for
whom the sorrowful ways are shut off,® who have

* tumba. RhD., Ancient Goins and Measures of Ceylon, p. 18,
gives 16 fasata (handfuls) = 4 'paMha or ndli = 1 dlhaJca or tumba.

^ thajriyamdne, while making established; reading at AA. i. 59
sarhkham upenti. Of. thapayitvd at Miln. 98.

® parikkhaya, waste, exhaustion.

pariydddna, invasion, seizure, one of two kinds mentioned at
MA. ii. 61 f. being khepana, a word perhaps to be connected with
{pari-)kkhaya in above meaning.

® Eight types of citta enumerated here, and seven also referred
to at Vbh. 401. Eor the last four see Miln. 85^

® pihitdpdya. The stream-winner is bound for enlightenment
and will not be reborn in any state of woe. Of. SA. i. 282 apdya-
maggam pidahitvd, having closed the way to the states of woe and
so having opened the way to heaven. Beings who have other

144

milinda’s questions

attained right views and have understood the Teacher’s
instruction, uprises buoyantly,^ [103] proceeds buoyantly
as far as the three (lower) stages^ are concerned, but as
regards the higher planes® it arises with difficulty,
proceeds sluggishly. For what reason ? Because of
utter purification of mentality in the three (lower)
stages, and because of not having got rid of the defile-
ments (to be got rid of) in the higher (planes). As, sire,
(a group of) bamboo-canes that is free from knots as far
as the third section comes buoyantly as it is being
dragged along, yet because its branches are tangled
above it is resistant above. For what reason ? Bccaus(i
it is utterly clear below but there is a tangle of branches
above. Even so, sire, the mentality of those stream-
attainers to whom the sorrowful ways have become
shut off, who have attained right views and understood
the Teacher’s instruction, uprises buoyantly, proceeds
buoyantly as far as the three (lower) stages are con-
cerned, but as regards the higher planes it arises with
difficulty, proceeds sluggishly. For what reason ?
Because of utter purification* in the three (lower) stages,
and because of not having got rid of the defilements (to
be got rid of) in the higher (planes). This is the second
kind of mentality.

As to this, tliis third kind of mentality is distinguished
(thus) : the mentality, sire, of those once-returners who
have reduced attachment, aversion and confusion to the
minimum arises buoyantly, proceeds buoyantly in the
five (lower) stages,® but as regards the higher planes it
arises with difficulty, proceeds sluggishly. For what

thoughts and are of a different mentality are there called apaya-
puraM, fillers of the sorrowful ways.

* lahuha, quickly or buoyantly. Gf. ciita lahuparivatta at Miln. 106.
® tisu thanesu, referring to the three fetters of “ own body,” of

doubt, and of trust in the efficacy of ceremonies and good works.

® uparibhumisu, perhaps referring to the four jhana (see Pts. ii. 205,
Vism. 384) where all defilements have been got rid of. Two kinds
of hhumi are given at A. i. 61, Vism. 439; four kinds at Pts. i. 83.

* cittassa, of mentality, omitted here.

® The first three fetters with the addition of those of desire for
sense-pleasures, and ill-will.

THE DILEMMAS I

145

reason ? It is because of utter purification^ in the five
(lower) stages, and because of not having got rid of the
defilements (to be got rid of) in the higher (planes).
As, sire, (a group of) bamboo-canes that is free from knots
as far as the fifth section comes buoyantly as it is being
dragged along, yet because its branches are tangled above
it is resistant above. For what reason ? Because it is
utterly clear below but there is a tangle of branches
above. Even so, sire, the mentality of those once-
roturners who have reduced attachment, aversion and
confusion to the mioimum proceeds buoyantly as far as
the five (lower) stages are concerned, but in regard to
the higher planes it arises with difficulty, proceeds
sluggishly. For what reason ? Because of utter purifi-
cation of mentality in the five (lower) stages, and because
of not having got rid of the defilements (to be got rid of)
in the higher (planes) . This is the third kind of mentality.

As to this, this fourth kind of mentality is distinguished
(thus): the mentality, sire, of those non-returners who
have got rid of the five fetters binding to this lower
(shore) arises buoyantly, proceeds buoyantly as far as
the ten stages^ are [104] concerned, but as regards the
higher planes it arises with difficulty, proceeds sluggishly.
For what reason ? Because of utter purification in the
ten stages, and because of not having got rid of the defile-
ments (to be got rid of) in the higher (planes). As, sire,
(a group of) bamboo-canes that is free from knots as far
as the tenth section comes buoyantly as it is being
dragged along, yet because its branches are tangled above
it is resistant above. For what reason ? Because it is
utterly clear below, but there is a tangle of branches
above. Even so, sire, the mentality of those non-
returners who have got rid of the five fetters binding to
this lower (shore) arises buoyantly, proceeds buoyantly
as far as the ten stages are concerned, but in regard to

^ cittassa, of mentalitj, omitted here.

2 This is noteworthy/’ as observed at QKM, L 157 because
non-retumers have only got rid of the five fetters binding to this
lower shore, and not all ten fetters or the defilements that come to
be got rid of in the higher planes.

146

milinda’s questions

the higher planes it arises with difficulty, proceeds
sluggishly. For what reason ? Because of utter purifi-
cation of mentality in the ten stages, and because of not
having got rid of the defilements (to be got rid of) in
the higher (planes). This is the fourth kind of mentality.

As to this, this fifth kind of mentality is distinguished
(thus): the mentality, sire, of those arahants whose
cankers are destroyed, whose stains^ are washed away,
whose defilements have been left behind, who have lived
the life, done what was to be done, laid down the burden,
attained their own welfare, utterly destroyed the fetters
of becoming, won the analytical insights, and are utterly
purified in the disciple’s planes, arises buoyantly,
proceeds buoyantly in regard to the disciples’ range, but
uprises with difficulty, proceeds sluggishly in the planes
of one who is a Buddha by and for himself.^ For what
reason ? Because of utter purification in the disciples’
range, and because of the lack of utter purification in the
range of one who is a Buddha by and for himself. As,
sire, the movement of (a group of) bamboo-canes is
buoyant and not sluggish when, clear of all knots, it
is being dragged along: what is the reason ? It is
because of the utter clearance as regards all knots,
because of the lack of obstructions on the bamboo.
Even so, sire, the mentality of those arahants whose
cankers are destroyed, whose stains are washed away,
whose defilements have been left behind, who have lived
the fife, done what was to be done, laid down the burden,
attained their own welfare, utterly destroyed the fetters
of becoming, won the analytical insights, and are utterly
purified in the disciple’s planes, arises buoyantly,
proceeds buoyantly in regard to the disciples’ range, and
uprises with difificulty, proceeds sluggishly in the planes
of one who is a Buddha by and for Wiself. For what
reason ? Because of utter purification in the disciples’
range, and because of the lack of utter purification in

1 mala. Tkree kinds mentioned at A. i. 105 {dussila, issuki,
macohan ) ; eight kinds at A. iv. 195.

^ paccekabuddha, “ individual buddha,” “ hermit buddha,” one
who finds enlightenment by his own efforts but is unable to teach.

THE DILEMMAS I

147

the range of one who is a Buddha by and for himself.
This is the fifth kind of mentality.

[105] As to this, this sixth kind of mentality is dis-
tinguished (thus) : the mentahty, sire, of those who are
Buddhas by and for themselves, self-dependent, without
a teacher, faring alone like the horn of a rhinoceros, their
minds utterly purified and spotless in their own range,
arises buoyantly, proceeds buoyantly in regard to their
own range, (but) arises with difficulty, proceeds sluggishly
as regards the planes of an omniscient Buddha. For
what reason ? Because of utter purification in his own
range, and because of the greatness of the range of an
omniscient Buddha. As, sire, a man might cross a small
river in his own locality without fear during the day or
night as he desired, but if later he saw the great sea,
deep, extensive, unfathomable, and no (shore) beyond,
he would be afraid, hesitant, and would not venture to
cross. For what reason ? Because of the familiarity of
his own locality, and because of the greatness of the
great sea.^ Even so, sire, the mentality of those who are
Buddhas by and for themselves, self-dependent, without
a teacher, faring alone like the horn of a rhinoceros,
their min ds utterly purified and spotless in their own
range, arises buoyantly, proceeds buoyantly in regard
to their own range, (but) arises with difficulty, proceeds
sluggishly as regards the planes of an omniscient Buddha.
For what reason ? Because of utter purification in his
own range, and because of the greatness of the range of an
omniscient Buddha. This is the sixth kind of mentality.

As to this, this seventh kind of mentality is distin-
guished (thus:) the mentality, sire, of those Perfect
Buddhas who are omniscient, the bearers of the ten
powers,^ confident with the four confidences,* possessed
of the eighteen (special) Buddha-qualities,* Conquerors
of the Unending,* their knowledge unobstructed, arises

^ Cf, M. i. 488 where the Buddha is likened to the great ocean.

2 See M. Sta. 12. ® Buddha-dhamma; cf. MUn. 216, 285.

^ At Vin. i. 8 Upaka the Naked Ascetic is recorded to have told
Gotama that he was fit to be a Conqueror of the Unending, anntaa-
nna.

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milinda's questions

buoyantly and proceeds buoyantly everywhere. For
what reason ? Because it is everywhere utterly purified.
Moreover, sire, is there let or hindrance^ for an arrow®
that is well cleaned, without a blemish, without a notch,
with a fine edge, straight, unbent, not crooked, that has
been fitted to a sturdy bow and shot by a strong man
into a fine linen garment or a fine silken garment or a
fine woollen garment ?”

“No, revered sir. For what reason ? It is due to the
fineness of the garments, the clean state of the arrow,
and the strength of the shot.”

[106] “ Even so, sire, the mentality of those Perfect
Buddhas who are omniscient, the bearers of the ten
powers, confident with the four confidences, possessed
of the eighteen (special) Buddha-qualities, Conquerors of
the Unending, their knowledge unobstructed, arises
buoyantly and proceeds buoyantly everywhere. For
what reason ? Because it is everywhere utterly purified.
This is the seventh kind of mentality.

As to this, sire, that mentality of the omniscient
Buddhas, having passed beyond the computation of the
(other) six (kinds of) mentality, is utterly pure and
buoyant with innumerable special qualities. And be-
cause the Lord’s mentality was utterly pure and buoy-
ant, therefore, sire, the Lord showed forth the ‘ twin-
miracle.’® The ‘ twin-miracle,’ sire, should be known
(thus) : ‘ The mentality of Buddhas, Lords, is quickly
changing,^ and they are not able to perform a further

^ dandhdyitattam vd lagganam vd, sluggisliness or lagging.

2 ndrdca. See also Miln. 244, 418, and M, i. 429, Jd. iii. 322.

® A wonder tie Buddla often performed. It consisted in flie
appearance in pairs, yamaha, of phenomena of opposing character,
e,g,^ fire and water, see Jd. i. 77, 88; DliA. iii. 213; Pts. i. 125. This
paragraph implies clearly that because, yasmd, the Lord’s mentality
was of a transcendent order, therefore, tasmd, pairs of opposites
were transcended by him; this is symbolically expressed by the
twin-miracle.

^ lahufarimita. See A, i. 10; Monks, I know of no other
single thing so quick to change as the mind, so much so it is not
easy to illustrate how quick to change it is,” quoted at K'ou. 205,
and the last part at Asl. 61. To illustrate the speed, however, with
which mind or thought or consciousness changes the simile of the

THE DILEMMAS I

149

causally operative act. Even those wonders, sire, that
derive from the mentality of omniscient Buddhas cannot
be computed or reckoned or divided or separated.^
Dependent on his adverting (his mind), sire, was the
Lord’s omniscient knowledge; when he had adverted it
he knew whatever it pleased (him to laiow).^ As, sire,
a man could put into one hand anything that had been
in the other, could utter a speech through his open
mouth, could swallow food that was in his mouth,
opening his eyes could close them, or closing his eyes
could open them, and could stretch out his bent arms or
bend in his outstretched arms, sooner that this, sire,
more quickly the Lord’s omniscient knowledge (could
function), more quickly the adverting (of his mind);
when he had adverted it, he knew whatever it pleased
(him to know). While Buddhas, Lords, are not, even
in the smallest degree, adverting (their minds) they are
(stdl) omniscient.”

“ If the adverting, revered Nagasena, is to be done by
searching, please teach me the method.”

“ As, sire, a wealthy, rich and opulent man might
have abundant possessions of gold and silver, natural
and prepared crops and grain: paddy, rice, barley, rice-
grain, sesamum, kidney-beans and beans, ghee, oil,
butter, milk, curds, honey, [107] sugar and molasses
stored in pots, round pots, vessels,® jars* and earthenware

monkey travelling along the boughs of forest-trees was used {S. ii. 95,
quoted at Kvu. 206) and “ became classical in Buddhist countries,”
KS. ii. 66, n. 1. Lahuparivatta is also applied to a monkey’s sleep,
VbhA. 408. It is of course not to be confused with cdttahkhepa,
“ mind-tossing,” which may happen to a person when his mind is
ruled by his body, M. i. 237, D/tp. 138. Both kaya- and citta-lahuta,
lightness or buoyancy of body and mind, are de&ied at Dhs. 42, 43 ;
at Vism. 465 they are- to be regarded as opposed to the hindrance of
sloth-and-torpor.

* Quoted at SA. ii. 99, AA. i. 59. ^ Cf. M. i. 482.

® jnthara. Word unknown to me; perhaps it is something like
pitaka, basket.

* kottha, a usual word for “ store-room,” but not fitting in easily
here. It would seem rather that some other kind of receptacle
was meant. I have chosen “ jars,” for koUha is anything hollow
and closed in.

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milinda’s questions

bowls; and if a guest should come to that man deserving
a meal and longing for a meal, but if the food that bad.
been cooked in that house had been finished, they should
take rice-grain from a round pot and cook a meal (for
him). Otherwise, she, just so long as there was the least
deficiency of food would not the man be called poor^ and
miserable 1”

“ No, revered sir; for, revered sir, even in the house of
a wheel-turrdng king there is a deficiency of food at the
wrong time (for eating), so why not in that of a house-
holder ?”

“ Even so, sire, the omniscient knowledge of a Tatha-
gata may lack the smallest degree of adverting, but when
he has adverted (his mind) he knows what it pleases
(him to know). Or as, sire, there might be a tree laden
with fruit, (its branches) bending low with the heavy
weight of the clusters, yet no fruit had fallen anywhere —
so, sire, for as long as there was a deficiency of fallen
fruit would not the tree be called ‘ without fruit ’? ”

“ No, revered sir. Those fruits of the tree are bound
to fall; when they have fallen one takes them as one
pleases.”

“ Even so, sire, dependent on his mind is a Tathagata’s
omniscient knowledge; when he has adverted it he
knows what it pleases (him to know).”

“ Revered Nagasena, when the Buddha had adverted
(his mind) again and again, did he know what it pleased
(him to know) ?”

“ Yes, sire, when the Buddha had adverted (his mmd)
again and again, he knew what it pleased (him to know).
As, sire, when a wheel-turning king remembers the
Treasure of the Wheel and thinlcs: ‘ Let the Treasure of
the Wheel appear to me,’^ the Treasure of the Wheel
uprises while he is remembering it. Even so, sire, when
the Tathagata had adverted (his mind) again and again,
he knew what it pleased (him to know).”

“ Strong is the reasoning, revered Nagasena. The
Buddha was omniscient. I accept it that the Buddha
was omniscient.”

^ adkaria, without wealth.

2 Gf. M. hi. 172.

THE DILEMMAS I

I5I

[First Dmsion 3 : By whom was Devadatta allowed to go

forth ?]^

“ Revered Nagasena, by whom was Devadatta allowed
to go forth ?”

“ There were these six noble-warrior youths, sire:
Bhaddiya and Anuruddha and Ananda and Bhagu and
Kimbila and [108] Devadatta. The barber Upali was
the seventh.* After the Teacher was fully self-awakened
they departed from their Sakyan homes in imitation of
the Lord for the delight they felt in him. The Lord
allowed them to go forth (into homelessness).”

“Was it not, revered sir, after Devadatta had gone
forth that the Order was split ?”

“ Yes, sire, it was after Devadatta had gone forth that
the Order was split.® A householder does not spUt an
Order nor does a nun or a probationer or a male or
female novice split an Order. Only a regular monk
belonging to the same communion, staying within the
same boundary, splits an Order.

“ What kamma, revered sir, does a man acquire who
is a splitter of an Order ?”

“ He acquires the kamma, sire, of enduring for an
eon.”®

“ But, revered sir, did the Buddha know that Devadatta
would split the Order after he had gone forth, and that
after he had split the Order he would boil in Mraya for
an eon ?”

“ Yes, sire, the Tathagata knew that Devadatta would
split the Order after he had gone forth, and that after he
had split the Order he would boil in Niraya for an eon.”®

“ If, revered Nagasena, the Buddha knew that

^ See Miln. 200 for tlie dilemma why, in past births, Devadatta
was sometimes superior to the Bodhisatta.

* A version of their going forth is given at Yin. ii. 182; of. DhA.
i. 137 f.

® Yin. ii. 196 ff. ^ Yin. ii. 204.

® Yin. ii. 202, M. i. 393, A. iii. 402, iv. 160, where it is said Deva-
datta will stay in Niraya for a kap^pa, eon.

* Yin. ii. 198.

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milinda’s questions

Devadatta would split the Order after he had gone forth
and that after he had split the Order he would boil in
Niraya for an eon, then, revered sir, false is the statement
which says that the compassionate Buddha, merciful,
was a seeker after, welfare, and that when he had
removed woe from all creatures he furnished them with
welfare^ But if he let him go forth without knowing
(this), then the Buddha was not omniscient. Tliis too
is a double-pronged question ; it is put to you ; disentangle
this great tangle, break the tenets held by others. In
the distant future discerning monks like you will be
hard to find. Show your strength in regard to it.”

“ Sire, the Lord was compassionate and omniscient.
Sire, the Lord looking at Devadatta’s bourn with
compassion and omniscient knowledge saw that Deva-
datta, having done a deed the results of which are
continuous, would go for various hundreds of thousands
of Icolis of eons from Niraya to Niraya,^ from Downfall
to Downfall. The Lord, having known this through his
omniscient knowledge, thinking: ‘ The unlimited deed®
of anyone will become limited if he has gone forth in my
Dispensation, [109] and the anguish produced by the
former (kamma) will also be limited; but this foolish
man who has not gone forth can do a deed that verily
can endure for an eon — out of compassion allowed
Devadatta to go forth.”

“ Well then, revered Nagasena, the Buddha having
injured (someone) then anoints him with oil; having
thrown him down a precipice he gives him a hand;
having killed him he seeks (to restore him to) life, so

^ This quotation has not been traced. Part of it occius again at
Miln. 164. Cf. M. ii. 238, anukampako Bhcu/avd Jiitesl, the merciful
Lord was a seeker after welfare; and Budv. xi. 17, anukampako
kdruniko hitesl, merciful, compassionate, he was a seeker after the
welfare (of all creatures).

® For descriptions of Niraya see M. Stas. 129, 130.

® apariyantakata kamma, unlimited as to results; no term is set
to these results ever wearing to a karmic close, so they will go on
continuously. This, however, will not happen to Devadatta as a
result of his deed, see Miln. 111.

^ Cf. Km. 476.

THE DILEMMAS I

153

that, having given him that first anguish he later
furnishes him with happiness.”

“ Sire, even if a Tathagata injures (someone) it is for
the welfare of creatmes; even if he throws (a man) down
(a precipice)^ it is for the welfare of creatures; even if he
Idlls (a man) it is for the welfare of creatures. Sire,
even if a Tathagata has injured (anyone) he furnishes
creatures with welfare itself; even if he throws (anyone)
down (a precipice) he fmiiishes creatures with welfare
itself; even if he kills (someone) he furnishes creatures
with welfare itself. As, sire, if parents have injured (a
child) or even knocked it down, they yet furnish their
children with welfare, even so, sire, if a Tathagata
injures . . . throws down . . . kills (someone) it is for
the welfare of creatures; and when, sire, a Tathagata
has injured . . . thrown down . . . killed (someone) he
furnishes creatures with welfare itself. By whatever
(earnest) application® there was growth in special
qualities for creatures, it was by that (earnest) apphcation
that he furnished all creatures with welfare itself. If,
sire, .Devadatta had not gone forth and had done much
evil kamma conducing to Niraya while he was still in
the householder’s state, then for various hundreds of
thousands of liotis of eons, going from Kiraya to Niraya
and from Downfall to Downfall, he would have experi-
enced abundant anguish. The Lord, knowing this, let
Devadatta go forth® out of compassion, thinking : ‘ There
will be limited anguish for one who has gone forth in my
Dispensation,’ and through his compassion he made the
severe anguish light. As, sire, through the power of his
wealth, fame, prosperity and relations, a strong man,
while a relation or friend is bearing a severe punishment
(inflicted on him) by the king, makes the severe punish-
ment light through the great amount of confidence he

^ pateti, or to destroy, see Miln. 195-7. As regards a Tathagata,
these terms for injurhig, etc., must be taken symbolically in the
sense of destroying evil.

^ yoga, earnest study or apphcation of the mind. Cf . Miln. 169;
at EhpA. 21 we find bliesajjayoga, application of a medicine.

® Gf. BliA. i. 147.

154

milinda’s questions

enjoys (with, the king) because of his competence, even
so, sire, the Lord, having allowed Devadatta to go forth,
and though he was one to experience anguish for many
hundreds of thousands of Icotis of eons,^ [110] made the
severe anguish light through the stren^h and competence
of moral habit, concentration, intuitive wisdom and
freedom. Or as, sire, a clever physician and surgeon
tlirough the power of a strong medicine makes a severe
illness light, even so, sire, the Lord by his knowledge of
(earnest) application^ let Devadatta go forth, and though
he was one to experience anguish for many hundreds of
thousands of Itotis of eons, he made his sewire anguish
light through the power of the medicine of Ohamma
supported by the power of compassion. Now, sire,
would not the Lord, making Devadatta suffer few (results
instead of) many,® produce some demerit

“ He would not produce any demerit, revered sir,
even for an instant.”^

“ Then, sire, accept according to the meaning that
reason for which the Lord let Devadatta go forth.
Moreover, sire, listen to this further reason for which the
Lord let Devadatta go forth. As, sire, when he had
been captured an evil-doing thief would be shown to the
king with the words: ‘ This thief, your majesty, is doing
evil to you, inflict on him what punishment you wish;’
and the king might speak thus concerning him: ‘ Well
then, good fellow, take this thief outside the city and
chop off his head in the execution-place.’ ‘ Yes, your
majesty,’ and when he had answered the king in assent
and had taken the thief outside the city and had led
him to the execution-place, some (other) man might see

^ The text reads as if Devadatta were actually experiencing all
this anguish during thousands of myriads of eons, but as above it
says he would have suffered during this immense amount of time
only if he had remained in the householder’s state, I have had to
make the translation fit, although somewhat clumsily.

^ yogoM^iu, as at Miln. 169.

® bahuvedaniyam and appavedaniyam as at iv. 382, explained
at AA. iv. 175 as giving and not giving many results, mpdka.

^ goMhuhanamattam pi. See MLS. iii. 173, n. 1.

THE DILEMMAS I

155

him — one who had obtained a boon from the king and
had obtained fame, wealth, riches, whose word was of
weight, an uiflnential man. Feeling compassion for
him^ (the thief), he might speak to these men (the
executioners) thus : ‘ Enough, sirs, what is the cutting olf
of his head to you ? Why, sirs, cut off his hands and
feet and preserve his life and I will make reply before
the king for doing this.’ Owing to the power of his
words, these might cut off tlie thief’s hands and feet
and (so) preserve his life. Now, sire, would not that
man, in acting tlms, be doing his duty by the thief ?”

“ That man, sir, is a giver of life to that thief. After
he had given him life, what was there he had not done
for him ?” “ But [111] through those feelings which he

aroused in having his hands and feet cut off did he not
produce some demerit ?”

“ Eevered sir, the painful feeling the thief felt was
due to what he himself had done, and the man who gave
him life would produce no demerit.”

“ Even so, sire, the Lord out of compassion let Deva-
datta go forth, thinking : ‘ The anguish for one who has
gone forth in my Dispensation will be limited.’ And,
sire, Devadatta’s anguish is limited. At the time when
he was dying, sire, Devadatta, while (still) alive, went
for refuge, saying:

‘ With these bones to the chief of men,

Deva above devas, charioteer of men to be tamed,
All-visioned one, with innumerable® marks of merit,

To the Buddha for refuge I go with hving creatures.’®

Devadatta, sire, in an eon composed of six parts split
the Order at the end of the first part; then, when he has
boiled in Niraya Hell for (the remaining) five parts and
has got free from there, he will be a buddha by and for

1 Lit. “ he, doing compassion to him.”

® Lit. a hundred, sata; and the meaning may be “ with the marks
of a hundred merits.”

® This verse occurs also at DJiA. i. 147. With the last line:
panehi Buddham saratj.am upemi, cf. M. ii. 167, Gotamam . . . pdneki
saraviam goto.

156

milinda’s questions

Mmself named Attldssarad Would not the Lord, sire,
in acting thus, be doing his duty by Devadatta ?”

“ Eevered Nagasena, the Tathagata was the giver
of everything to Devadatta. That the Tathagata
should make Devadatta attain awakening by and for
himself — ^what is there not done for Devadatta by the
Tathagata ?”

“ But, sire, when Devadatta had split the Order he
experienced painful feelings in Niraya Hell. Would not
the Lord produce any demerit from that source ?”

“ No, revered sir. Devadatta is boiled in Niraya Hell
for an eon, revered sir, because of what he himself had
done. The Teacher, the maker of limited anguish, does
not produce any demerit.”

“Sire, accept according to the meaning this reason
also for which the Lord let Devadatta go forth. More-
over, sire, listen to this further reason for which the
Lord let Devadatta go forth. Supposing, sire, [112]
that a wound, full of old blood, had been perforated by
an arrow going inside and is suddenly^ attacked by
the union of acute wind, bile, phlegm, change of season
and the stress of circumstances,^ and that in assuaging
it a clever physician and surgeon smears the ope ning of
the wound with a harsh, pungent, caustic, bitter medica-
ment so as to heal it. When he has healed it and when
what had become soft has been cut away with a knife,
he cauterises it with a stick. After cauterising it, he
administers a caustic lotion for accomplishing the cure^
of the person who was afflicted by the disease by clo sing
his wound. Now, sire, when the physician and surgeon
smeared on the medicament, cut away with the laiife,
cauterised with the stick and administered the caustic
lotion, did he have an ill-disposed mind ?”

“ No, revered sir, he did those things that had to be
done with a well-disposed mind, desiring a cure.”

“ But were those painful feelings that arose while the

^ DhA. i. 147. ® ofakhamikofaltkantam.

® visamapariMm; cf. A. ii. 87, Miln. 135. At Miln. 302 examples
of adverse circumstances are given. See KS. iv. 155, n. 4.

* sotthibhdva, safety, well-being.

THE DILEMMAS I

157

physician and surgeon was doing what had to be done
with the medicaments a source from which he might
produce any demerit

“ Kevered sir, the physician and surgeon did those
things that had to be done with a well-disposed mind,
desiring a cure. So how could he produce any demerit
from such a source ? That physician and surgeon,
revered sir, is one who will go to heaven.”

“ Even so, sire, it was out of compassion that the
Lord let Devadatta go forth for the sake of freedom from
anguish.^ Moreover, sire, listen to this further reason
for which the Lord let Devadatta go forth. As, sire,
a man might be pierced by a thorn, and another man,
desiring his welfare, desiring a cure, having cut all round
with a sharp thorn or with the point of a knife, might
extract that thorn though the blood were flowing out.
Now, sire, would that man extract that thorn if he were
desirous of woe ?”

“No, revered sir, that man, desiring welfare, desiring
a cure, extracts that thorn. If, revered sir, he did not
extract that thorn, that man might come to death on
account of it or to anguish like unto death.”

“ Even so, sire, it was out of compassion that the
Tathagata let Devadatta go forth for the sake of release
from anguish. If, sire, the Lord had not let Devadatta
go forth [113] Devadatta would have been boiled m
Niraya Hell for a succession of becomings during
hundreds of thousands of hotis of eons.”

“ Eevered Nagasena, the Tathagata made Devadatta
go against the stream though he was going with the
stream;^ he brought Devadatta into the (right) path
when he was faring along the wrong path; he gave
Devadatta a foothold when he was falhng down a
precipice; the Tathagata led Devadatta to evenness
when he was going unevenly.® These, revered Nagasena,

^ dukkhajparimutti, as at MUn. 227.

2 The symbolism is that of going upstream to the source which is
nibbana, or down-stream to the whirlpools and death that are
pleasures of the senses.

3 Cf, S, i. 48, ariyans fare evenly amid things uneven,”

158

milinda’s questions

are the causes and these the reasons that cannot be
pointed out except by one wlio is full of discernment
such as you.”

[First Division 4; The Causes of Earthquakes]

“ Revered Nagasena, this has been said by the Lord :
‘ There are, monks, these eight causes, eight conditions
for the manifestation of a great earthquake.’^ This was
the complete utterance, this the entire utterance, this
an unchangeable utterance. For there is no other, (no)
ninth cause for the manifestation of a great earthquake.
If, revered Nagasena, there had been another, a ninth
cause for the manifestation of a great earthquake, the
Lord would have spoken of that cause too. But inas-
much, revered Nagasena, as there is no other ninth cause
for the manifestation of a great earthquake, therefore
it has not been told of by the Lord. Yet this ninth
cause of a great earthquake can be seen; for when the
great offering was being given by King Vessantara the
great earth trembled seven times.^ If, revered Nagasena,
there were only eight causes, eight conditions for the
manifestation of a great earthquake, well then false is
that statement which says: 'When the great offering
was being given by King Vessantara the great earth
trembled seven times.’ But then if the great earth
trembled seven times when the great offering was being
given by King Vessantara, also false is that statement
which says: ‘ There are only eight causes, eight condi-
tions for the manifestation of a great earthquake.’ This
too is a double-pronged question, subtle, hard to dis-
entangle, confusing and profound; it is put to you; [ 114 ]
it is not possible for anyone but a discerning one such as
you to answer (this question).”

“ This was said by the Lord, sire: 'There are, monks,

Dhamma-faring and even-faring are S 3 nionymous; both indicate
that there is a treading of the right path. This path is narrow and
straight, and those who follow it rightly do not fall down precipices.

'^Cf.DAl 107;^. iv. 312.

^ See Vessantara Jataka (Jd. No, 547), and Jd, i. 74.

THE DILEMMAS I

159

these eight causes, eight conditions for the manifestation
of a great earthquake.’ But the great earth also
trembled when the great offering was being given by
King Vessantara. That was exceptionaF however, it
happened only once. It was separate from^ the eight
causes and therefore is not counted among the eight
causes. As, sire, only three (kinds of) storm-clouds are
counted in the world: those of the rains, those of the
cold weather and those that arc shedding rain; and if,
besides these, another cloud sheds rain, that cloud is not
counted among the clouds so considered and is merely
reckoned as an exceptional cloud — even so, sire, while
the great offering was being given by King Vessantara
the great earth trembled seven times; but this was
exceptional, it happened only once, and being separate
from the eight causes is not counted among them. Or as,
sice, five hundred rivers flow down from the Himalayan
slopes, yet of these five hundred rivers, sire, only ten are
counted as rivers, that is to say the Ganges, Jumna,
Aciravati, Sarabhu, Mahi, Sindhu,® Sarassati, Vetravati,*
Vitaihsa® and the Candabhaga,® while the remaining
rivers are not counted as rivers. For what reason ?
These rivers (sometimes) dry up.’ Even so, sire, while
the great offering was being given by Eang Vessantara,
the great earth trembled seven times; but this was
exceptional, it happened only once, and being separate
from the eight causes is not counted among them. Or
as, sire, a king has a hundred or two hundred ministers,®

1 ahdlika, out of season, not at a right time.

* vip'pamutta, set free from, excluded from, outside. Probably
“ separate from” should render vippayutta rather than vippamutta,
but the two readings are given at Sn. 914. Beading at Si. is vimutta.

® This is the Indus.

^ B. C. Law, Geography of Early Buddhism, p. 36, says this is “ iden-
tified with the modern Betva, a small tributary of the Ganges,” but at
p. 40 he calls it “ an affluent of the Junma on which stands Bhilsa.”

® Ibid., p. 65, the Jhelum.

® Ibid., the Chinab, a tributary of the Indus.

’ The water in these rivers is not permanent, na td nadiyo dhuva-
salild.

® amacca. The six are perhaps confidants, intimate friends, see
DA. 297; amacca ti piya-sahdyakd, “ ministers ” means dear friends.

i6o

milinda’s questions

yet of these only six are counted as ministers, that is to
say the general, the family priest, the judge, the surveyor
of the store-houses, the bearer of the (state-) sunshade
and the bearer of the sword (of state), and only these are
counted as ministers. For what reason ? Because they
are connected with royal prerogatives. The rest are not
so counted, they are all reckoned just as ministers.
[116] Even so, sire, while the great offering was being
given by King Vessantara, the great earth trembled seven
times; but this was exceptional, it happened only once,
and being separate from the eight causes is not counted
among them.

Have you heard, sire, that there are at present in the
Dispensation of the Conqueror deeds that are experienced
here-now as happiness on account of services rendered,
the renown of which has gone out among devas and
mankind ?”

Yes, revered sir, I have heard that at present in the
Dispensation of the Conqueror there are deeds that are
experienced here-now as happiness on account of services
rendered, the renown of which has gone out among devas
and manldnd. Seven are these people (who so experience
deeds).”

“ A^o are they, sire ?”

“Kevered sir, Sumana the garland-makeH and the
brahman Ekasataka^ and the hireling Punna® and

^ Mentioned, with most of the other characters referred to here,
at Miln, 291; also at Miln. 350, Asl. 426. His story is given at
DhA. ii. 40 ff. and KhpA. 129 f., the former saying that in the future
he will be a pacoekabuddha named Sumana, while the latter gives
his future name as Sumanissara.

2 JDhA. iii, 1 distinguishes in name between Maha-ekasataka and
Culekasataka, the former living, so it says, in the time of Vipassin
the Buddha; the latter, living in the time of Gotama; he is probably
the one referred to above, for see Miln. 291 where, when examples
of persons in Gotama’s life-time are wanted, Ekasataka’s name is
cited. But their histories appear to be confused with each other.
AA. i. 165 refers the brahman Ekasataka to the time of the Buddha
Vipassin.

^ Punna or Punnaka. Story given at DhA. hi. 302 ff., AA.
i. 446 If. and VvA. 63 ff.

THE DILEMMAS I

i6i

Queen Mallika^ and Queen Gopalaniata^ and the lay-
woman devotee Supply a® and the slave-woman Punna>
These seven beings experience happiness here-now and
their renown has gone out among devas and mankind.”

“ And have you further heard that in the distant past
(beings) went to the abode of the Thirty(-Three) bearing
a human bodily frame ?”

“Yes, revered sir, I have heard that.”

“ Who wore they, sire ?”

“ The musician Guttila® and King SildhTna® and King
Nirai'^ and King Mandhata^ — I have heard that these
four persons went to the abode of the Thirty(-Three)
bearing a human bodily frame ; and I have heard that
what was done well and what was done ill was done a
very long time ago.”

“ Have you ever heard, sire, of the great earth
trembling one or twice or thrice in the distant past or in
the contemporaneous period when a gift was being given
to this person or that ?”®

“ No, revered sir.”

“ Although, sire, I have received the tradition,
(spiritual) realization,^® the scriptures, learning, power
in training, and have washed to learn the interrogation
and to attend on teachers, neither have I heard before
of the great earth trembling once or twice or thrice when
a gift was being given to this person or that, except for
the case of the wonderful gift of Vessantara, the bull

^ Pasenadi’s queen. The relevant part of her story occurs at
Jd. iii. 405. Of. Jtm., 3rd story, and Bmj., p. 88.

^ Udena’s queen. See AA. i. 207 ff.

^SeeFrn. i. i. 411.

^ This may be the Punna who became a tJieri and an arahant
{Thig. 236-251); see MA. ii. 136 f., AA. iv. 34, BhA. iii. 321.

^ The Bodhisatta born as a musician, see Jd. ii. 248 ff. Mentioned
also at MA. iii. 318, together with the next three persons.

® The Bodhisatta born as the King of Mithila, see Jd. iv. 355-360.

^ See Jd. vi. 96 ff., M. ii. 79 ff.

® Identified with the Bodhisatta, see Jd. ii. 310. For all of these
eleven persons, see DPPN.

® itthanndma, lit. “ so-and-so,’’ '' such a one.”
adhigama, arrival.” See Miln. 134.
pariyatti; three kinds of pariyatti given at MA. ii. 107.

i 62

MILINDA S QUESTIONS

among kings. And tkougli, sire, a period of time
measuring a koti of years passed and was spent between
the two Buddhas: the Lord Kassapa and the Lord
Sakyamxini, [ 116 ] never have I heard that during that
time when a gift was being given to this person or that
the great earth trembled once or twice or thrice. The
great earth does not tremble, sire, so long as there is (no
more than ordinary) energy, so long as there is (no more
than ordinary) exertion; but, sire, when it is weighted
down by a load of special qualities, and is unable to
sustain the load of special qualities which testify to
complete purity by which it is weighted down, it is then
that the great earth quakes, trembles, quivers. As, sire,
when a wagon is weighted down by too heavy a load,
the naves and rims split and the axle breaks,^ even so,
sire, when the great earth is weighted down by (such)
a load of special qualities as testify to complete purity
that it is unable to sustaia them, then it quakes, trembles,
quivers. Or as, sire, when the slry is covered over with
the waters of the storm-driven wmds and weighted down
by the burden of massed rain(-clouds) which are tossed
about by the tempest, it roars and howls and thunders,
even so, sire, the great earth, weighted down by the
burden of the extensive and massive power of King
Vessantara’s gift and unable to sustain it, quaked,
trembled, quivered. It was not, sire, that King Ves-
santara’s mind proceeded by way of attachment, not
that it proceeded by way of aversion, not that it proceeded
by way of confusion, not that it proceeded by way of
pride, not that it proceeded by way of wrong views, not
that it proceeded by way of the defilements, not that
it proceeded by way of thought,^ not that it proceeded
by way of discontent, but that it proceeded by way of
fulness in giving. And in thinking: ‘How then, let
future beggars come to me, and let beggars who have

^ Of. Miln. 238, 277.

2 mtahka, a very difficult word to translate, see Bud. Psych.,
p. 10, n. 1. Six kinds are given at A. i. 275; another six at Vbh. 346.
The word is defined at Dhs. 7 and differently at Vism. 142. As
“ applied thought,” above MUn. 63.

THE DILEMMAS I

163

come obtain what they want and be satisfied ’ — it was
that his mind was set continually and constantly on
being a lord of givers. And, sire. King Vessantara’s
mind was set continually and constantly on ten points :
on taming, calm, patience, control, restraint, constraint,
lack of anger, lack of injuring, truthfulness, purity.
The search for sense-pleasures, sire, had been got rid of
by King Vessantara, the search for (continued) becoming
had subsided ; he showed zeah only in the search for the
Brahma-faring. Grot rid of, sire, in King Vessantara was
self-guarding he showed zeal for guarding others. His
mind proceeded in fulness only with the thought: ‘ How
then, let these creatures be harmonious, hale, wealthy,
[117] of long life-spans.’ And, sire, while Eling Vessan-
tara was himself giving, he did not give that gift for the
sake of success in (continued) becoming, he did not give
for the sake of wealth, he did not give for the sake of a
gift given in return, he did not give for the sake of diplo-
macy, he did not give for the sake of (long) fife, he did
not give for the sake of outward appearance,® he did not
give for the sake of happiness, he did not give for the
sake of power, he did not give for the sake of fame, he
did not give for the sake of (obtaining) sons, he did not
give for the sake of (obtaining) daughters, but it was for
the sake of omniscient knowledge, it was because of the
jewel of omniscient knowledge that he gave such a
splendid gift, beyond compare, and unsurpassed in
extent. When he had attained omniscience he spoke
this verse:

‘ Jali (my son), Kanhajina my daughter, the lady Maddi
my devoted wife

I forsook them all without a thought, simply because of
enlightenment. ’ *

Sire, King Vessantara conquered anger by non-anger,

® ussuhkam apanno, cf. DA. 60 : in explaining Tathagata by
tatha agata.

® attaraJckha, But see S. i. 72f. where the guarded self, rakkhito attd,
is praised.

® mn'^a, perhaps “ making a show ” ; it can also mean beauty.

^ Verse is at Cp. 1. ix. 52.

164

milinda’s questions

lie conquered wliat was bad by what was good, he
conquered stinginess by giving, he conquered a liar by
the truth,^ he conquered all unskill by skill.

While he himself was giving thus, while he was
following Dhamma, putting Dhamma before everything,
the great winds raged below in a state of great strength
and vigour because of the (king’s) giving. And slowly,
slowly, one by one, they blew up in confusion, subsided,
rose up and whirled about leafless i)dda'pa^ (trees)
crashed down; thunder clouds, densely massed, raced
across the sky; dust-laden were the cruel winds, the sky
obscured; the winds blew violently and incessantly; a
huge terrifying sound arose; because of those agitated
winds, slowly, slowly the water (began to) tremble ; when
the water was trembling, fish and turtles were jostled
about waves formed in pair upon pair; creatures living
in the water were terrified; the waves of water roUed
on without a break between them,® the roar of the waves
went on, terrible bubbles reared up, there were wreaths
of foam, the great sea boiled up, the water rushed to all
points of the compass, crests of water flowed from the
mouth (of rivers) up-stream and down-stream; terrified
were the asuras, garulas, nagas and yakkhas, and in
their agitation thought : ‘ What now, how now, is the
ocean turning upside-down V and, alarmed, they sought
a way of escape.® While the sea’’ was jostling and
turgid, the great earth quaked with its mountains [ 118 ]
and oceans. The rocky peak of a summit of Mount
Sineru, twisting round was turned about; snakes,
mongooses, cats, jackals, swine, deer and birds were in

1 Same sentiments found at Dhj). 223.

® onamanti unnamanti vinamanti.

® Mentioned also at Miln. 376, Vis}?i. 533, FvA. 251.

* Ichubbhcmti, whicli I take as passive of khubhati though there is
{san-)khobheti, see FED, s.v. sankhvhhati, to be shaken, agitated, to
stir. A few lines below we get khubJiite jaladhare, “ while the sea
was jostling.”

® yuganaddho, bound in (their) couples, perhaps referring to their
having formed “ in pair upon pair,” yamaka-yamakd.

® gamanapatka, a way to go by.

’ jaladhara, bearing waters.

THE DILEMMAS I

165

consternation; the yakkhas of little power^ cried out,
the yakkhas of great power^ laughed — (all while) the
great earth was quaking.

As, sire, when a fire is burning under a huge cauldron
that is full of water and crammed with boiling rice, it first
heats the cauldron; when the cauldron is heated it heats
the water; when the water is heated it heats the boiling
rice; and when the boiling rice is heated it rises to the
surface and sinks again, it is like a bubble, it boils up
with a wreath of scum. Even so, sire. King Vessantara
relinquished what it is difficult to relinquish hx the world.
While he was relinquishing what it is difficult to relin-
quish, because of the nature of his gift the great winds
below were agitated® and unable to support it; when the
great winds were agitated® the water trembled; when the
water trembled the great earth trembled so that the
great wind, the water and the earth — ^these three — ^were
as though one through the extent and power and energy
which were the result of the great gift. There is, sire,
no other gift so magnificent as King Vessantara’s great
and magnificent gift.

As, sire, many kinds of gems are found in the earth,
that is to say: sapphire,^ emerald,® lapis lazuli,

ummdfup'pha,'’ sinsapuppha,^ manoJiara,^ the sim-gem,

1 yaklchd ap'pesahhhd, yalckha maliesahhhd-, cf. mahesakkhd devata,
majjhimd devaia, mod devatd (the devas of great, middling and lowly
power) at Vin. i. 228.

® Text farikuppirhsu, Si. sarhkubbhimsu.

® Text parikupitesu, Si. parikubbhitesu.

^ indamla. Uncertainty attaches to the names of many of these
gems.

® mahdmla. This may be sapphire and indamla emerald.
QKM. i. 177 gives “ the great sapphire,” but what is this ?

^ jotirasa, “light-flavour”; the meaning of “wish-conferring
gem ” {QKM. i. 177) seems very doubtful in this context, and is
apparently taken from DliA. i. 198. See Mhvu. Transln. ii. 437,
n. 3. This jewel is also mentioned at Ap. 21, 27; and also at
Ap. 22, 12 with indamla and mahdmla. It might be a gem cut into
the shape of a star, which is also joti.

ummd is flax. ® sinsa is a species of acacia.

* PED. tentatively suggests “ the wishing gem.” This fits the
conl^ext better at Miln., p. 354 than it does above. Mentioned
again at Miln. 358.

i66

milinda’s questions

the moon-gem,^ diamond, Tcajjopaklcamaha, topaz, ruby,
cat’s-eye — ^yet the Jewel of a Wheel-turner, surpassing
all these, is pointed to as chief, (for), sire, the Jewel of
a Wheel-turner sheds its light for a yojana all roundJ
Even so, sire, the great gift of King Vessantara, surpass-
ing even whatever had been the most excellent and
unparalleled gift on earth, is pointed to as chief. When
King Vessantara’s great gift was being given, sire, the
great earth trembled seven times.”

“ It is a wonder of the Buddhas, revered Nagasena,
it is a marvel of the Buddhas, revered Nagasena, that
when the Tathagata was the Bodhisatta [119] he was
unequalled in the world in regard to forbearance,
mentality, resolve® and intention.^ Eevered Nagasena,
the exertion of the Bodhisattas has been shown, and to
a greater degree the perfection® of the Conquerors
illuminated, and it has been made manifest that as long
as there is a Tathagata faring the faring, that is the best
state in the world with its devas. It is good, revered
Nagasena, the Teaching of the Conqueror has been
extolled, the perfection of the Conqueror lit up, cut
through are the verbal knots of leaders of other sects,
shattered the water-pots® of those holding other tenets.
The deep question has been made plain, the thicket
cleared, rightly acquired is the way out^ for the sons of
the Conqueror. It is so, most excellent teacher of a host
of followers, therefore do I accept it.”

[First Division 5: Siviraja]®

“Fevered Nagasena, you speak thus: ‘When King
Sivi had given his eyes to a beggar and was bhnd, deva-

^ candakanta, ^ Of. M. iii. 174.

® adhimuttij defined at Vhh. 340. ^ adhippdya,

^ fdraml, the going beyond, excellence, perfection.

® kumbha, jar or waterpot is sometimes used as bere to symbolise
fragility.

’ nihhdhana, removing, clearing, leading out. Is the word
peculiar to Miln. ?

® See Jd, No, 499.

THE DILEMMAS I

167

like eyes arose (in liiin).’ But this utterance is faulty/
open to refutation and defective. It is said in a Sutta:^
‘ Witk tke removal of the cause, when there is no cause,
no ground, there is no uprising of deva-hke eyes.’ If,
revered Nagasena, King Sivi’s eyes were given to a
beggar, well then false is that statement which says:
‘ Deva-like eyes arose again (in him).’ But if deva-like
eyes arose, well then, also false is that statement which
says: ‘ Edng Sivi’s eyes were given to a beggar.’ This
too is a double-pronged question, more knotty than a
knot, more prickly than a prickle, more tangled than a
tangle; it is put to you. Generate desire herem for the
way out* (of it) and the refutation of those holding other
tenets.”

“ Sire, King Sivi gave his eyes to a beggar; do not let
doubt arise on that point. And deva-like eyes rose
again (in him); do not produce doubt on that point
either.”

“ But is it then, revered Nagasema, that a deva-lilie
eye arises when, with the removal of the cause (for it),
there is no cause, no ground ?”

“ 0 no, sire.”

“ But what, revered sir, [120] is the reason in this
case according to which when the cause had been
removed and there was no cause, no ground, a deva-
hke eye arose ? Please do you instruct me as to this
reason.”

“ But, sire, is there such a truth in the world by which
speakers of truth (can) make an asseveration of truth ?”*

“ Yes, revered sir, there is such a truth in the world.
By the truth, revered Nagasena, when speakers of truth

^ sakasata; cf. M, i. 281, samariakasataj faults in recluses; and
M, L 340 manussakasapj human guile. These may be “ tasteless/’
lacking in taste, niroja, as at MA, ii. 325, but kasata itself cannot
mean simply ‘ insipid ’ ” as EhD. rightly points out at QKM. i. 179,
n. 3. On the contrary, another meaning of kasata is acrid, nasty;
FED, gives “ bitter to eat, unpalatable,” For sa-kasata above
therefore perhaps fig. ‘‘ hard to swallow.”

2 Untraced. Of, the controverted point at Kvu, iii. 7.

^ nibbdhandya, ^ saccakiriya.

i68

MILINDA S QUESTIONS

are making an asseveration of truth, they (can) cause
rain to fall, fire to go out,^ they (can) ward off poison^
and do various other things they want to do.”

“ Well then, sire, it fits in and tallies that through
the power of truth deva-like eyes arose in King Sivi.
Through the power of truth, sire, when there was no
(other) ground, a deva-like eye arose. In his case it was
truth itself that became the ground for the uprising of
the deva-like eye. As, sire, when some magicians®
recite the truth, saying: ‘ Let the great cloud shed rain,’
and through their recital of the truth the great cloud
does shed rain, is there then, sire, a cause of rain existing^
(already) in the sky due to which cause the great cloud
sheds rain ?”

“ 0 no, revered sir, the truth itself is there the cause
for the great cloud shedding rain.”

“ .Even so, sire, there is not an ordinary cause for it,
and here in our case the truth itself becomes the ground
for the uprising of a deva-like eye.

Or as, sire, some magicians recite the truth, saying:

‘ Let the burning blazing great mass of fire turn back
again,’ and through their recital of the truth the burning
blazing great mass of fixe immediately® turns back again,
is there then, sire, a cause (already) existing in the burn-
ing blazing great mass of fire due to which cause the
burning blazing great mass of fire immediately turns
back again 1”

“ 0 no, revered sir, the truth itself is there the ground
for the immediate turning back again of that burning
blazing great mass of fire.”

“ Even so, sire, there is not an ordinary cause for it,

® Cf. Ja. No. 35, where the Bodhisatta as a young quail stayed the
onward drive of a great fire by an asseveration of truth. He
addresses the fire as J&taveda “a peculiarly holy and mystical
epithet of Agni, the personification (in the Vedas) of the mysterious
element of fire,” T. W. Ehys Davids, Bud. Birth Stories, 1880, p. 302.
At Ja. i. 172 this is spoken of as one of the four wonders in this
kappa that will endure for the kappa-, on this spot fire will never
burn again. Cf. Miln. 152.

® See e.g. Ja. iv. 31. ® siddha, an accomplished one.

* sannicita, assembled, accumulated. ® khanem, in a moment.

THE DILEMMAS I l6g

and here in our case the truth itself becomes the ground
for the uprising of a deva-like eye.

Or as, sire, some magicians recite the truth, saying:
[181] ‘ Let the deadly poison become an antidote,’^ and
through their recital of the truth the deadly poison
immediately becomes an antidote, is there then, sire, a
cause (already) existing in that deadly poison due to
which cause the deadly poison immediately becomes an
antidote ?”

“ 0 no, revered sir, the truth itself is there the cause
for the immediate repulsion of that deadly poison.”

“ Even so, sire, without an ordinary cause, here in
our case the truth itself becomes the ground for the
uprising of a deva-like eye.

And there is no other ground, sire, for the penetration
of the four ariyan Truths. It is by making the truth the
ground that (people) penetrate the four ariyan Truths.®

There was, sire, a King of Gina® in the realm of Gina.
Wanting to make an oblation to the great sea, making
an asseveration of truth every four months, he entered
into the great sea for a yojana in a lion-chariot.^ The
great body of water retreated before the front of the
chariot and, once it had passed by, covered (the place)
again. Sire, is it possible to make that great sea retreat
by the ordinary bodily power of (all) the devas and men
in the world ?”

‘ ‘ Even in a very small pool, revered sir, it is not possible
to make the water retreat by the ordinary bodily power
of even (all) the devas and men in the world. How then
the waters of the great sea ?”

“ It is for this reason too, sire, that the power of truth

^ agada, medicine or an antidote. Quotation so far imtraced.
Cf. Miln. 162, Jd. iv. 31.

® Trenckner remarks, p. 423, that this passage looks like an
interpolation. On the other hand there may be a lacuna.

® The Pali name of China (?) mentioned several times in Miln.
The source of the above story is so far untraced.

* Not necessarily “ drawn by lions ” {FED., QKM. i. 182, DPPN.
i. 875) but perhaps decorated with figures of lions or parts of lions;
cf. slhamukha, an ornament at the side of the naves of a royal
chariot, KhpA. 172.

170

milinda’s questions

is to be known. There is not that place that is not
accessible by truth.

Sire, in the city of Pataliputta,^ Asoka, the King
under Dhauuna, was (once) surrounded by (leading)
townsmen^ and countryfolk, by his ministers, the soldiers
in strength, and his cidef advisers. When he had seen
the river Ganges flowing along full of fresh water, level
with the bank, brimming up to an even level for a
stretch of five hundred yojanas, and a yojana wide, he
spoke thus to his ministos: ‘ Is there anyone capable,
my good fellows, of making this great Ganges flow against
the current V His ministers said: ‘It is dilflcult, your
maj esty . ’ But as the courtesan BindumatP was standing
on that self-same bank of the Ganges she heard that the
king had asked [122] whether it were possible for anyone
to make the great Ganges flow against the current. She
spoke thus : ‘ I am a courtesan m the town of Patahputta,
a woman hving on her beauty; it is the lowest form of
livehhood. May the King please behold my asseveration
of truth.’ Then she made an asseveration of truth. At
the moment of her asseveration of truth, the great
Ganges flowed thundering against the current and was
witnessed by a great body of people. And the King
heard the tumultuous noise produced by the speed with
which the waves were turned about; he was astonished
and full of wonder and marvel, and spoke thus to his
ministers For whom, my good fellows, does this great
Ganges flow against the current V
‘ Sire, the courtesan Bindumati heard your words and
made an asseveration of truth in consequence of which
the great Ganges is flowing upwards.’*

Then the l^g, his heart stirred by emotion, very

^ The modern Patna, a town with a long history and enjoying
its greatest glory in Asoka’s reign.

2 negama. The vaguer idea of leading comes in better here
than does urban council ’’ (and rural council) See BD iv. 379,
n. 6; also Mhvu. Transl, iii. 101; “town councillors/’ which seems
a happy rendering.

^ Perhaps heard of nowhere but here.

^ uhhhamukM, facing upwards, as at S, iii. 238, but in a different
context.

THE DILEMMAS I

I7I

hastily went himself to that courtesan and asked her:
‘ Is it true that you, good woman, ^ by yom asseveration
of truth, made this Ganges flow against the current V

‘ Yes, your majesty.’

The King said: ' How do you have the power for that,
or who that is not disordered in mind (can) take your
words (seriously) ? By what power can you make this
Ganges flow against the current V

She said: ‘ By the power of truth did I, sire, make this
great Ganges flow against the current.’

The Eang said : ‘ How can there be a power of truth
in you who are thievish, of abandoned life, not genuine,
fraudulent, evil, who have broken the bounds (of
decency), are lawless and live by plundering foolish
people V

‘ It is true, sire, that I am one Hke that, but even I,
sire, who am one like that, have an asseveration of truth
in consequence of which I, if I wish, can invert even the
world with its devas.’^

The King said : ‘ But what is this asseveration of
truth ? Please tell me.’

‘ Whoever, sire, gives me wealth, whether he be a
noble or a brahman or a merchant or a worker or anyone
else, I minister to each in the same manner not thinking
there is any special elegance in a noble or anything
contemptible in a worker. I serve each lord of wealth
without approval or repugnance. This was my assevera-
tion of truth, your majesty, in consequence of which I
made this great Ganges flow against the current.’

“ Wherefore, she, for those firm in truth there is no
matter at all they cannot find. And, she. King Sivi
gave his eyes to a beggar [123] and deva-like eyes arose
(in him) ; and that was through an asseveration of truth.
So when it is said in a Sutta : ‘ When the physical eye is
lost, there is no arising of a deva-like eye without a

1 je, a usual mode of address from a superior to a slave-woman
and other women of low occupations.

® Cf. Vin. iii. 7 where Moggallana declares he can invert the earth
(or turn it upside-down) with one hand (though not by an assevera-
tion of truth) and the Buddha cautions him not to do so.

172

milinda’s questions

cause, without a ground,’^ that must be understood as
said, sire, in reference to vision made by the development
(of mind).”®

“ It is good, revered Nagasena, well explained is the
question, well expressed the refutation, well crushed are
those holding other tenets. It is so, therefore do I
accept it.”

[First Division 6: Descent into a Womb]

“ Revered Nagasena, this was said by the Lord:® ‘ On
the conjunction of three (events), monies, there is a
descent into a womb: when there is a coitus of the
parents, and when it is the mother’s season, and when
the being to be born* is present. It is on the conjunction
of these three (events) that there is a descent into a
womb.’ This was the complete utterance, this the
entire utterance, this an unchangeable utterance, this an
utterance (made) not in private for it was spoken while
(the Lord) was sitting in the midst of devas and manldnd.
Yet on the conjunction of these two (events) descent
into a womb was to be seen: when it was the time of the
ascetic woman Parika’s® season her navel was touched by
the ascetic Dukula® with the thumb of his right hand;
from his touching her navel the boy Sama® was produced.
(Again), at the time when a brahman girl was having

^ TJntiaced.

® hlidvanamaya cahkhu. Technically, bhdmnd stands for naental
development gained through meditation. Of. Indriyabhavana
Sutta, M. Sta. No. 152. Three kinds of “ eye ” are catalogued at
D. iii. 219: the physical, the deva-like, and the eye of wisdom;
cf. Iti. 61, quoted Kvu. 263. Five kinds are referred to, but not
enumerated, at MA. iii. 407, the other two being buddha- and
samanta-cakkhu. AH five are described at Nd. I. 354 ff.

3 M. i. 265-266, ii. 157.

* gandhabba, a samsaric entity seeking rebirth and about to enter
a womb “ driven on by the mechanism of kamma,” MA. ii. 310.
See note at MLS. i. 321.

® See Samajdtaha, Ja. No. 540; Sydmaka Jdtaka, Mhvu. ii. 209;
story No. 44 in The Jdtahastava ... by Mark J. Dresden, Trans.
Amer. Phil. Soc., N.S. vol. 45, Part 5, 1955, p. 441. Parika and
Dukula are identified as Bhadda Kapilani and Maha-Kassapa

THE DILEMMAS I

173

lier season her navel was touched by the seer Matanga’-
with the thumb of his right hand; from his touch the
brahman youth Mandabya^ was produced. If, revered
Nagasena, it was said by the Lord: ‘ On the conjunction
of three (events), monks, there is a descent into a womb,’
well then, false is that statement which says that the
boy Sama and the brahman youth Mandabya were both
produced by means of (the mother’s) navel being touched.
If it was said by the Tathagata that the boy Sama and
the braliman youth Mandabya were produced by means
of the (mother’s) navel being touched, well then, [124]
also false is that statement which says: ‘ On the con-
junction of three (events), monks, there is a descent
into a womb.’ This too is a double-pronged question,
very profound, very subtle, it is in the province of
discerning men; it is put to you; cut away the path of
doubt, bear the splendid lamp of loiowledge.”

“ This, sire, was spoken by the Lord: ‘ On the con-
junction of three (events), monks, there is a descent into
a womb. ... It is on the conjunction of these three
(events) that there is a descent into a womb.’ And this
was said: ‘ The boy Sama and the brahman youth
Mandabya were produced by means of the touching of
a navel’ ”

“Well then, revered Nagasena, instruct me in that
reason according to which the question has been properly
decided.”

“ But have you ever heard, sire, how the boy Sankicca
and the ascetic Isisinga and the Elder Kassapa the Boy
were produced ?”

“ Yes, revered sir, I have heard that; their fame has
spread abroad. When two does were in season they
arrived at the urinal of two ascetics and drank urine

respectively in earlier births, who at ThagA. iii. 132 f. punctiliously
maintained their asceticism and celibacy. In the Sdmajdtaka, etc.
Sakka knew they would become blind and urged upon them the
necessity of having a son — but they refused to contemplate the
normal processes. See also VinA. i. 214. Sama is referred to
again below, Miln. 198.

^ See Mdtanga-jdtaha, Jd. No. 497.

174

milinda’s questions

with semen in it. Because of this the boy Sankicca and
the ascetic Isisinga^ were produced. (On another
occasion) the Elder Udayin, his mind inflamed, arrived
at the nuns’ quarters and, looking with longing on a
nun’s private parts, emitted semen on to his robe.
Then the venerable Udayin spoke thus to that nun : ‘ Go,
sister, fetch water and I will wash my inner robe.’ She
said: ‘Dear me, no, master, I will wash it myself.’
Then that nun, whose season it was, took part of that
semen in her mouth, placed part on her private parts and
as a result the Elder Kassapa the Boy was produced. “
This is what people say.”

“ But do you, sire, believe that utterance ?”

“ Yes, revered sir, we get at a powerful reason® in
regard to it according to which we believe that they were
produced by this action as (the material) cause.”®

“ But what, sire, is the action as (material) cause
here ?”

[125] “ Revered sir, when the seed has gone into well
prepared placenta^ does it germinate quickly ?”

“ Yes, sire.”

“ Even so, revered sir, when the nun who was having
her season took that semen and placed it in the placenta,
the womb was prepared for it. We thus come back to
this action as the (material) cause here for the production
of these (children).”

“ So it is, sire, therefore I accept it that when there is
entrance upon a mode of life® the womb is needed.®

^ Cases of this second strange kind of birth are given at Mhvu.
iii. 144, 153. Por Isisinga see Alambma-jataka, Ja. No. 523 and
Nalinika-jataka, Ja. No. 526.

® This story is told at Vin. iii. 205 f., but the name of the child
that was born is not given. It is likely that it was not Kumara-
Kassapa who was considered by Upali, the great Vinaya expert
contemporaneous with the Buddha, to have been conceived before
his mother entered the Order, see Ja. i. 148, AA. i. 283 f., DhA. iii.
144 f., and cf. AA. i. 311. Whether therefore this is a slip on the
part of the Miln. compiler or whether he was following some other
tradition it is hard to say.

® kdra^a, a word of various shades of meaning, see PED.

® kalala, as at Miln. 40, 49 (yolk). ® yoni.

® sambhavati. Translation here very tentative.

THE DILEMMAS I

175

But do you agree, sire, that in the case of Kassapa the
Boy there was a descending into the womb ?”

“ Yes, revered sir.”

“ It is good, sire, you have returned to my position,^
for on one score you are following me when descent into
a womb is being talked about. But then, when the two
does who drank the urine conceived, do you believe of
them that there was a descending into the womb ?”

“Yes, revered sir. Everything whatever that is
eaten, drunk, chewed or licked enters® the placenta and
produces growth in the place where it has gone. As,
revered Nagasena, all the rivers whatever that enter the
sea produce growth in the places where they have gone,
even so, revered Nagasena, everything whatever that is
eaten, drunk, chewed or licked enters the placenta and
produces growth in the place where it has gone. It is
because of this action that I believe that even through
what goes in by the mouth there is descent into a womb.”

“ It is good, sice, you have come even more strongly
to my position. By what is drunk through the mouth
there is also a conjunction of two (events). So you agree
that in the cases of the boy Sankicca, the ascetic Isisinga
and the Elder Kassapa the Boy there was a descending
into a womb ?”

“ Yes, revered sir, (there was a) conjunction (and each)
entered (a womb).”®

“ Sire, in respect of the first among the three (necessary)
conjunctions, the boy Sama and the brahman youth
Mandabya were alike.^ I will speak about this action as
(material) cause. Sire, both the ascetic Dukula and the
female ascetic Parika were forest-dwellers, intent on
aloofness, seekers after the highest goal; by the incan-
descence of their asceticism they radiated heat as far as
the Brahma-world. [126] Then Sakka, chief of devas,
came early in the morning to minister to them. Eeflect-

^ visaya^ range, realm, province.

2 osarati, goes down to; also to visit, to resort to.

^ sannipdto osarati,

^ antogadJid eJcamsd, plunged within {or from o-gdh) contained in,
included, comprised (they are) of one nature.

176

milinda’s questions

ing on them with a loving-kindness that amounted to
esteem, he saw that in the distant future both would
lose their sight. Seeing this, he spoke thus to them:
‘ Good people, if you do my one bidding, it is good ; a son
will be born to you who will be your attendant and
supporter.’ ‘ Enough, Kosiya,^ do not speak thus ’ and
they did not agree to do his bidding. Sakka, chief of
devas, compassionate and desirmg their welfare, spoke
to them thus a second and a third time: ‘ Good people,
if you do my one bidding, it is good; a son will be born
to you who will be your attendant and supporter.’ And
a third time these said : ‘ Enough, Kosiya, do not incite}
us with what is not the goal. How should this body
not be broken up ? As it is liable to breaking up, let
this body break up ; but though the earth were breaking
up and a rocky crest were crashing down and the sky
splitting and the moon and smi falling, we will not be
mixed up with things of the world. Do not you come
to us face to face, (so little do we have) this trust in your
coming that we deem you fare after what is not the goal.’
Thereupon Saklca, chief of devas, not getting a chance
over their minds, but full of esteem, saluted them,
entreated again: ‘ If you are not able to do my bidding,
then do you, revered sir, when the woman ascetic has
her season and it is her proper time, touch her navel
with the thumb of your right hand. This itself is a
conjunction for a descent into a womb.’

‘ I am able, Kosiya, to do your bidding. Our ascetic-
ism will not be broken on account of that. So be it’
and they agreed.

At that time there was a young deva^ in a deva-abode;
he had the root of abounding sldll and his hf e-span was
exhausted. Having arrived at the exhaustion of his
life-span he was able to descend (into a womb) according
to his wishes, even into a family of a wheel-turning
(monarch). Then Saklra, chief of devas, approached
this young deva and spoke to him thus : ‘ Come, good
fellow, very bright is the day for you, a successful outcome

^ One of Sakka ’s names.

^ devaputta. Of, Miln, 6.

THE DILEMMAS I

177

of your desire is possible in that I have come in order to
minister to you; there will be a habitation^ for you in
pleasing conditions, ^ [127] there will be re-connection in
a suitable family, you will be nurtured^ by charming
parents,’ and he entreated him, saying: ‘ Come, please
do my bidding.’ And a second and a third time he
entreated him, saluting him with his head. Then that
young deva spoke thus : ‘ Which is that family, good
sir, that you are so repeatedly^ extolling V

‘ The ascetic Dulcula and the woman ascetic Parika.’
When he had heard his words he was pleased and agreed
saying : ‘ It is good, good sir, let it be as you desire. I
was myself longing to arise in the family that you wish®
(for me), good sir. How do I arise in the family : egg-born
or born of an embryo or moisture-born or of spontaneous
generation ?’®

‘ Arise by a mode of birth, good sir, that is born of an
embryo.’

Then Sakka, chief of devas, having figured out the
day of the uprising, announced it to the ascetic Dukula
saying: ‘ On such and such a day the woman ascetic
will be in her season and menstruating. You must then,
revered sir, touch her navel with the thumb of your
right hand. ’

On that day, sire, the woman ascetic had her season
and was menstruating. On his arrival there the young
deva was accommodated and the ascetic touched the
woman ascetic’s navel with the thumb of his right hand.
Thus were these three conjunctions (present). Owing to
the touch on her navel passion arose in the woman
ascetic. But as that passion of hers was due to the
touch on her navel, do you not deem that the conjunction

^ vdsa, life,

2 olcdsa, location, opportunity, occasion, also appearance.

® vaddhetabboj brought to growth.

^ abhikkhanam punappunam, where one of the words is either
redundant or put in for the sake of emphasis.

® patthite kule, in the requested, desired, “ chosen ” family.

® Cf. D, iii. 230, M. i. 73 for the four yoniyo or modes of birth, of
generation.

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milinda's questions

was a transgression, and think: ‘ The conjunction was
only a mockery, the conjunction only a claim, the
conjunction only a looking on with longing; from the
arising of passion in some previous state a conjunction
was produced by a touch, from (this) conjimotion there
was a descending (into a womb)/ For it was through a
touch, sire, that was not a transgression that there was
descent into her womb. As, sire, they brings coolness
to one overcome (by the heat) of a fire that is burning by
not touching it, even so, sire, through a touch that was
not a transgression there was descent into (her) womb.

For creatures, sire, there is descent into a womb by
four means : by means of kamma, by means of the mode
of birth, by means of kind (family), by means of
entreaty. Further, all these creatures are produced by
kamma, have originated through kamma. [128] Flow,
sire, is there a descent into a womb for creatures by means
of kamma ? Sire, beings who have the root of abounding
skill arise according to their wish, whether in a family of
rich warrior-nobles or in a family of rich brahmans or in
a family of rich householders or among devas,^ or by the
mode of birth that is egg-born or by the mode of birth
that is born of an embryo or by the mode of birth that
is moisture-born or by the mode of birth that is of
spontaneous generation. As, sire, a man who is rich,
wealthy, opulent, with an abundance of gold and silver,
with an abimdance of appurtenances for prosperity, with
an abundance of corn and crops, with an abundance of
relations and adherents, having given wealth, buys twice
or thrice according to his wish a woman slave or a man
slave or a field or site or village or market-town or (a
piece of) countryside or whatever he fancies; even so,
sire, beings who have the root of abounding skill arise
according to their wish, whether in a family of rich
nobles ... or by the mode of birth that is of spon-
taneous generation. It is by means of kamma that for
creatures there is a descent into a womb thus.

^ vyapahanti,

2 Of, M. Sta. 120, where a monk of faith, moral habit, etc. may
arise in any of such uprisings if he develops his mind for it.

THE DILEMMAS I

179

How is there a descent into a womb for creatures by
means of mode of birth ? For fowl, sice, there is a
descent into a womb by means of the air, for cranes by
means of the sound of the storm-clouds,^ while no devas
are beings that lie in a womb. So for these (types of
beings) a descent into a womb is in various manners.
As, sire, men fare on the earth in various manners, some
covering themselves in front, some covering themselves
behind, some gomg naked, some being close-shaven and
wearing white cloths, some wearing a top-lcnot, some
being close-shaven and dressed in saffron robes, some
being dressed in saffron robes and having a top-knot,
some having matted-hair^ and wearing bark garments,
some being dressed in leather, some being clothed in
rays® — as all these men, sire, fare on the earth in various
maimers, even so, sire, for all these beings descent into
a womb is in various manners. Thus is a descent into
a womb for creatures by means of mode of birth.

How is there a descent into a womb for creatures by
means of kind (family) ? Kind, sire, means these four
kinds: that which is egg-born, that which is born of an
embryo, [129] that which is moisture-born, that which
is of spontaneous generation. If the being to be born*
there has come no matter from where® and arises in an
egg-born kind, he is there egg-born . . . in a kind born of
an embryo . . . in a kind that is moisture-born . . . arises
in a kind that is of spontaneous generation he is there of
spontaneous generation. Beings such as these are
produced among this or that kind. As, she, whatever
beasts or bhds come to the Himalayan mountain-slope of
Neru, all, putting off theh own colour, are golden-

^ There appears to be some traditional connection between
cranes, baldkd, and storm-clouds, megha. See Thag. 307, 308;
baldkd . . . kdlassa meghassa bhayena, cranes ... in fear of the
black storm-cloud; and c/. Vism. 126 in simile: like cranes against
a storm-cloud. Tlds connection is not confined to India.

2 jatino,

3 rasmiyo nivdsenti. Possibly, but not at ail certainly, some
reference to the halo round a Buddha's head or the rays emitted
from his body.

^ gandhabba, see above, p. 172, n. 4. ® yato kutooL

i8o milinda’s questions

coloured/ even so, sire, whatever being to be born has
come no matter from where, then putting off the colour
of its individual essence® and coming to a mode of life
that is egg-born . . . born of an embryo . . . moisture-
born ... of spontaneous generation it is of spontaneous
generation. Thus is descent into a womb for creatures
by means of kind.

How is there a descent into a womb for creatures by
means of entreaty ? As to this sire, suppose there wen;
a childless family of much property, believing, pions,
of moral habit, lovely in character and attached to
asceticism. And suppose there were a young deva, who
has the root of abounding skill and is liable to deceasing
(from the deva-world), and that Sakka, chief of devas,
out of compassion for that family asks that young deva,
saying : ‘ Direct yourself, good fellow, to the womb of the
chief wife in a certain family,’ and that he, because he is
asked, then directs himself to that family. As, sire,
when people desire merit, they ask a recluse who is
developing his mind,® and then go home, thinking:

‘ When this one arrives it will be conducive to the happi-
ness of the whole family,’ even so, sire, when Sakka, chief
of devas, asks that young deva he goes to that family.
Thus is a descent into a womb for creatures by means of
entreaty.

Sire, when the boy Sama was asked by Sakka, chief of
devas, he descended into the womb of the woman ascetic
Parika. The boy Sama, sire, had done merit; his
parents were of moral habit, lovely in character; the
petitioner was capable, and Sama the boy was produced

^ Of, Neru Jaiaka {Jd, iii. 246 ff.) where all the birds and animals
on the moimtain look golden because of its lustre.

^ sahhavavar^na. Both parts of the compound, sabhdva and
vanm, are words of various meanings and shades of meaning, and
the above translation is only approximate. But the sense is clear
enough, and is that the being to be born can adapt itself to the
circumstances or conditions (oJedsa) prevailing in the '' kind
(Jcula) where it is to be born. For to be born once in a certain kind
does not necessarily mean that when the being is to be born again it
must be born again in that same kind.

^ samanam manobhdvamyam; cf. M, ii. 23, iii. 261; S, iii. 1.

THE DILEMMAS I

l8l

by means of a request made three times. As to this,
sire, a methodical man might sow seed in a well ploughed
watery field. Would there be any impediment to the
growth of that seed if in the meantime it were undis-
turbed ?”

[130] “ Oh no, revered sir. Revered sir, if the seed
meets no set-back it should germinate quickly.”

“ Even so, sire, the boy Sama, released from any
impediments that (might) have arisen, was produced by
means of a request made three times. Moreover, sire,
have you ever heard that an opulent, prosperous great
province was extirpated with the populace by the ill-will
of seers

“Yes, revered sir, it is Imown on the earth that all the
forests of Majjha,^ Kalinga^ and Matanga^ became not-
forests, and that all these districts came to destruction
through the ill-will of seers.”

“ If, sire, wealthy districts were extirpated through
the ill-will of these, could anything be produced through
their good-will ?”

“Yes, revered sir.”

“ Well then, sire, the boy Sama was produced by the
serenity of mind® of three powerful (circumstances) : he
was fashioned by a seer, fashioned by a deva, fashioned
by merit — understand it thus, sire. These tiiree young
devas, sire, each arose in a family at the request of
Sakka, chief of devas. Which three ? The boy Sama,
Panada the Great,® King Kusa,’ and these three were
bodhisattas.”®

“Well shown, revered Nagasena, is descent into a
womb, well told is the (material) cause, the darkness is

1 Gf. U. Sta. No. 56.

^ Jd. iv. 389, V. 267. These three forests are also mentioned at
iif. i. 378 with that of Dandaka.

. 3 Jd. V. 144. * ^ ^Jd. V. 114, 267.

® ceto-jpasddat as at A. i. 9, p. 14; cf, Netti, 139 {cittapasdda-)^
and clearly different from mano-'pasdda, just above good-will."’

3 See Suruci-jdtaJcaj Jd. No. 489.

See Kusa-jdtalca, Jd. No. 531, and Kusa-jdtaJca at Mhvu. ii.
419 ff. which differs considerably from the Pali version.

3 Meaning that the Bodhisatta was born as each of them.

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milinda’s questions

made light, the tangle disentangled, thrown over^ are
those holding other tenets. Thus it is, therefore do I
accept it.”

[First Dmsion 7 : The Duration of True Dhamma]

“ Revered Nagasena, this too was said by the Lord:
‘ Ananda, the true Dhamma will last now for only five
hundred years.’® And again, at the time of the pari-
nibbdna, in answer to a question put by the wanderer
Subhadda the Lord said: ‘ If these monks were to live
rightly, Subhadda, the world might not be empty of
arahants.’® This was the complete utterance, this the
entire utterance, this an unchangeable utterance. If,
revered Nagasena, it was said by the Tathagata : ‘Ananda,
the true Dhamma will last now for only five hundred
years,’ well then, false is that statement which says: ‘ The
world might not be empty of arahants.’ [131] If (on the
other hand) it was said by the Tathagata: ‘ The world
might not be empty of arahants,’ well then, false is that
statement which says: ‘ Ananda, the true Dhamma will
last now for only five hundred years.’ This too is a
double-pronged question, thicker than a thicket, more
powerful than a powerful man, more knotty than a knot;
it is put to you; show your pervading power of Imowledge
herein like a sea-monster in the midst of the ocean.”

“ This too, sire, was said by the Lord; ‘ Ananda, the
true Dhamma will last now for only five hundred years.’
And at the time of the parinibbdna it was said to the
wanderer Subhadda : ‘ If these monks were to live rightly.

1 Or, thrown out; nicchuddha. See Trenckner, MUn., pp. 423-424,
and nicchubhati at Miln. 187, and nicohuhhana at Miln. 357. Si.
reads nippabhd, without splendour or lustre, as at Miln. 134.

® Vin. ii. 256, A. iv. 278.

® D. ii. 152. “ These monks ” refer to the four types of samafia
mentioned in the Pali texts at e.g., D. i. 151, M. i. 63. They are
described at A. ii. 86-90, Pug. 63. See also note at GS. ii. 96.
According to DA. each type of monk is on one of the four Ways to
arahantship, speaks of it to another person, and working at that
Way, abides or fares rightly, samrm viharcUi. The four types of
monks are thus resolved into twelve types.

THE DILEMMAS I

183

Subhadda, the world might not be empty of arahants.’
But, sire, this statement of the Lord’s is different both in
denotation and in connotation (from the other state-
ment). As the one refers to a (time-)hmit for the
Teaching and the other to an illustration of its practice,
these two (statements) are separated widely the one
from the other. As, sire, the zenith is separated widely
from the earth, as Niraya Hell is separated widely from
heaven, as skill is separated widely from unsldll, as
happiness is separated widely from anguish, even so,
sire, these two (statements) are separated widely the one
from the other. But yet, sire, lest your question be
vain, I will speak to you of their essential function,^
bringing the two (statements) together.

When the Lord said: ‘ Ananda, the true Dhamma will
last now for only five hundred years,’ then, while illus-
trating its destruction he delimited the remaining (time)
saying; ‘Ananda, the true Dhanoma would last for a
thousand years if nuns had not gone forth. But,
Ananda, the true Dhanoma will last now for only five
hundred years.’ But yet, sire, while the Lord was
speaking thus did he speak of the disappearance of the
true Dhamma or did he pour scorn on the understanding^
(ofit)?”

“ 0 no, revered sir.”

“ Sire, declaring and illustrating what was lost, he
delimited the remaining (time). Suppose, sire, a bank-
rupt man, having taken all that remained, should
publicly explain, saying: ‘ So much of my property is
lost, this is the [132] remainder,’ even so, sire, the Lord
illustrating what was lost spoke to devas and mankind
of what remained, sa 5 dng: ‘ Ananda, the true Dhamma
will last now for only five hundred years.’ So this, sire,
that was said by the Lord; ‘ Ananda, the true Dhamma
will last now for only five hundred years’ — ^this refers to

^ rasato, where rasa is probably to be taken, as essential juice,
function, nature.

2 ahUsamaya, clear understanding, penetration, is usually found
in connection with the four Truths, which of course are central
to Dhamma,

184

milinda’s questions

a (tirae-)Iimit for the Teaching. When at the time of the
parinibbdna he said to the wanderer Subhadda, declaring
it (too) to the recluses : ‘ If these monks, Subhadda, were
to live rightly the world might not be empty of arahants,’
this refers to an illustration of the practice (of the
Teaching). But you have made of that (time-)limit and
of that illustration one essential function. But if it is
your desire I will speak to you, making a unity of (their)
essential function.^ Listen carefully, pay attention with
a trustful mind.

In this case, sire, there might be a reservoir full of
fresh water, overflowing at the brim, bounded by an
embanlcment. Now, if the water in that reservoir were
not dried up and a great cloud above it should pour
down heavy and continuous rain, would the water m
that reservoir, sire, be exhausted and dried up ?”

“ 0 no, revered sir.”

“ For what reason, sire ?”

“ Eevered sir, because of the continuous downpour of
rain from that cloud.”

“Even so, sire, the reservoir of the excellent true
Dhamma^ in the Conqueror’s Teaching is full of the fresh
stainless waters of good behaviour, moral habit, special
qualities, (right) custom and practice and, overflowing, it
endures having surpassed the Acme of Becoming.® If
the sons of the Buddha were to make the rain of the
cloud of good behaviour, moral habit, special qualities,
(right) custom and practice pour down heavily and
continuously, so would this reservoir of the excellent
true Dhamma in the Conqueror’s Teaching last for a
very long time and the world not be empty of arahants.
This is the matter that was referred to by the Lord when
he said : ‘ And if these monks, Subhadda, were to live

^ eJcarasam Jcatva.

^ Of. Dhammo raJiado, Dhamma is a lake, at S. i. 1G9.

^ bhavagga, sometimes indicating that remaining births, if any,
would be favourable. See e.g., VhJi. 426, where for those who have
arrived at the acme of becoming natthi hod hliavo niccOy there is no
continuous becoming . . . parmihbanti andsavd, cankerless, they
attain complete nibbana. Word occurs at S. in. 83.

THE DILEMMAS I

185

rightly the world might not be empty of arahants.’
And in this case, sire, if a great enormous mass of fire
were burning and (people) were to heap it over and over
again with dry grass and dry sticks and dry cow-dung,
would that mass of fire go out, sire ?”

[133] “ 0 no, revered sir, more and more would
that mass of fire burn, more and more would it blaze
forth.”

“ Even so, sire, the excellent Teaching of the Con-
queror burns and blazes forth in the ten-tliousand-
world-systein through good behaviour, moral habit,
special qualities, (right) custom and practice. But if,
sire, the sons of the Buddha, endowed with the five limbs
of striving^ and constantly diligent, should strive still
more, and if, with desire aroused, they should train
themselves in the three trainings^ and should fulfil
completely the moral habits both in acting and avoiding,
so would the excellent Teaching of the Conqueror last
to a still higher degree for a very long time and the world
might not be empty of arahants. This is the matter that
was referred to by the Lord when he said: ‘ And if these
monks, Subhadda, were to live rightly the world might
not be empty of arahants.’ And in this case, sire, if
(people) were again and again to polish with a soft fine
powder of red chalk a mirror that was (already) smooth,
even, well poKshed, shining, stainless, would any stain,
mud, dust and dirt appear on that mirror ?”

“ 0 no, sire. On the contrary, it would become even
more stainless than before.”

“ Even so, sire, stainless by nature is the excellent
Teaching of the Conqueror; (fispelled are the dust and
the dirt and the stain of the defilements. If the sons of
the Buddha were to be submissive to the excellent
Teaching of the Conqueror by means of good behaviour.

^panca fadhaniyanga, the five factors, qualities or limbs for
striving; see D. iii. 237, M. ii. 95, 128, A. iii. 65.

2 Morality, concentration and wisdom; cf. Miln. 237, S. iii. 83.
At Z). iii. 219, A. i. 234 ff., Pts. i. 46 the three trainings are explained
in terms of adhisila-, adkidtta-, and adhipawrld-sikkhd. See also
A. iii. 444.

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milinda’s questions

moral liabit, special qualities, (riglit) custom and practice
and the special quality of submissiveness and austerity,
so would this excellent Teaching of the Conqueror last
a long time and the world not be empty of arahants.
This is the matter that was referred to by the Lord
when he said : ‘ And if these monks, Subhadda, were to
live rightly the world might not be empty of arahants.’
Grounded on practice, sire, is the Dispensation of the
Teacher, in practice is its essence. It will last so long as
practice does not disappear.”^

“ Revered Nagasena, when you speak of the dis-
appearance of the true Dhamma,^ what is this dis-
appearance of the true Dhamma ?”

“ There are, sire, these three (modes of) disappearance
of the Teaching. What are the three ? There is the
disappearance of (spiritual) realization,® the disappear-
ance of (its) practice, the disappearance of (its) outward
sign.^ [134] When spiritual realization disappears, sire,
there is no understanding of Dhamma even for one who
is faring along properly; when practice disappears, the
promulgation of the rules of training disappears; only
the outward sign remains. When the outward sign
disappears, there is a break in the tradition. These,
sire, are the three (modes of) disappearance.”

“ Revered Nagasena, the profound question that was
properly formulated has been made clear, the knot is
severed, destroyed are the tenets of others, shattered and

^ Quoted at AA. i. 93, where the passage is styled a Sutta. At
the end it reads patipaMiyam dharantam titthatz ti whereas MiLn.
reads patipattiyd anantarahitdya titthatl ti.

* For five stages of decadence ef. the prose Anagatavamsa, JPTB
1886, p. 34 and A A. i. 87; and for three stages, as above, c/. MA.
iv. 115, VbhA. 431-432. See also S. ii. 224: the true Dhamma does
not disappear until a counterfeit dhamma arises.

® adhigama is attainment of or arrival at the spiritual goal ; and
so proficiency. Explained at AA. i. 87 as referring to the four ways,
the four fruits, the four analytical insights, the threefold knowledge
and the six super- (or, direct-) knowledges. A fivefold adhigama
is given at Nati. 91. Gf. MA. i. 6, KhpA. 103.

^ lihga (outward) character, that is of monks wearing the yellow
robe.

THE DILEMMAS I 1 87

without splendour.^ You have come to be foremost®
among teachers of schools.”

[First Division 8 : The Lord has no Unskill]

“ Revered Nagasena, did the Tathagata attain omni-
science when he had burnt up all unskill, or did he attain
omniscience while he had (some) unskill remaining ?”

“ The Lord, sire, attained omniscience when he had
burnt up all unskill and there was no unskill remaining
in the Lord.”®

“ But, revered sir, did painful feelings ever arise in
the Tathagata’s body ?”

“ Yes, sire, when at Rajagaha the Lord’s foot was
grazed by a splinter,* when he was ill with dysentery,®
when his body was disturbed by humours and a purging
was given him by Jivaka,® when he was troubled by
wind’ and the Elder who was his attendant looked for
hot water.”®

“ If, revered Nagasena, the Tathagata attained
omniscience when he had burnt up all unskill, well then,
false is that statement which says : ‘ When the Lord’s
foot was grazed by a splinter, and when he was ill with

^ ni'pjpahliLL Pour kinds of arc given at ii. 139.

^usabha, lit. the bull; cf. tbe bull’s place, which is the leader’s
or Tathagata’s place at M. i. 69, and the ten reasons for his claiming
it.

^ Of, M, ii. 115: The Tathagata has got rid of all unskilled states
and is possessed of skilled states.

^ Also referred to at S, i. 27. The injury was injOicted by Deva-
datta, see Miln, 179, Yin, ii. 193; of, Jd, No. 503, SA, i. 77 f. At
Af,i, 300 it is said that the injury to his foot was due to the ripening
of a deed he had done earlier: hurling down a stone on two brothers.
5 See D. ii. 127, Ud, 82. « Yin. i. 279.

’ vatdbddha, wind-disease.

® This refers to the occasion recorded at S, i. 174 where Upavana
was the Lord’s attendant and got hot water for him from the
brahman Devahita, and thus his illness subsided. See also TliagA,
ii. 57 on X^avana’s verses {TJiag. 185-186). At Yin. i. 210 the
attendant, Ananda, gave the Lord conjey (no mention of hot water)
as he remembered that he had been eased by this on a former
occasion.”

milinda’s questions

i88

dysentery, and so on.’ If the Tathagata’s foot was
grazed by a splinter and if he was ill with dysentery, and
so on, well then, also false is that statement which says :
‘ The Tathagata attained omniscience when he had burnt
up all unskilL’ Without kamma, revered sir, there is
nothing that is experienced, all that is experienced is
xdoted in kamma, one experiences only through kamma.
This too is a double-pronged question; it is put to you ;
it is for you to solve.”

“ Sire, not all that is experienced is rooted in kamma.
What is experienced, sire, arises from eight (material)
causes by reason of which many beiugs experience feelings.
What are the eight ? Some things that are experienced
here, sire, arise originating in the winds (of the body),^
[135] arise originating in the bile . . . originating in
phlegm . . . arise resulting from a union of the humours
of the body . . . arise from a change of season . . .
arise from the stress of circumstances^ . . . arise
suddenly,® some things that are experienced here, sire,
arise born of the maturing of kamma. It is due to these
eight (material) causes, sire, that many beings experience
feelings. As to this, kamma oppresses^ those beings
who are beings who ward off the (material) cause; of
these this utterance is false.”

“ Eevered Nagasena, all that belongs to the winds (of
the body), to bile, phlegm, the union of the humours, that
is born of a change of season, born of stress of circum-
stances, and that is sudden — all these originate in kamma
only, all these are produced by kamma only.”

“ If, sire, all these were illnesses that originate in

1 This sequence: winds, bile, phlegm, etc., recurs at Miln. 303,
S. iv. 230, A. ii. 87, v. 110, though in S. and A. “ winds ” follow
“ phlegm.”

® visamaparikdra; cf. Miln. 112.

® opakhxmika, “ due to effort ” at M. i. 92, ii. 218. See upaJcJcama,
effort, below. But effort on the part of someone else is meant, such
as flogging and imprisoning {AA. iii. 114) or striking (MilnT.)
another person, to whom such actions come with suddenness, perhaps
unexpectedly.

* FED. says mbhddati of text should read vibadhati, confirmed by
MilnT.

THE DILEMMAS I

189

kamma only, there would be no distinguishing marks for
discriminating them (one from another). Wind (of the
body), sire, itself being disturbed, is disturbed in a
tenfold way: through cold, heat, hunger, thirst, over-
eating, resting, striving, running after, effort,^ the
maturing of kamma. Those that are the (first) nine
parts herein are neither in the past nor in tiie future,
they arise in the becoming that is now in progress;
therefore it should not be said: ‘ All feelings are produced
by kamma.’

Bile, sire, itself being disturbed, is disturbed in a
threefold way: through cold, heat, unwholesome food.*^

Phlegm, sire, itself being disturbed, is disturbed in
a threefold way: through cold, heat, food-and-drink.
And, sire, that which is wind (of the body) and that
which is bile and that which is phlegm, each, on being
disturbed and being mixed with this ill-temper® or that,
attracts its own feeling.

A feeling that is born of a change of season, sire,
arises with a change of season. A feeling that is born
of the stress of circumstances arises with the stress of
the circumstances. There is a sudden feeling, sire, that
is inoperative (as to result), there is (the feeling that is
due to) the maturing of kamma. The feeling thit is
born of the maturing of kamma arises in consequence of a
deed done earlier. Thus, sire, small is what is born of
the maturing of kamma, greater is the remainder. As
to that, fools [136] go beyond* (this knowledge), saying:

‘ It is all born simply from the maturing of kamma,’
but failing the knowledge of a Buddha it is not possible
to determine (the extent of) that kamma.

But, sire, when the Lord’s foot was grazed by a
splinter, what he experienced originated neither in the
winds (of the body) nor in bile nor in phlegm, nor was
there a union of the humours of the body, nor was it due

^ ufahhama^ also meaning attack; doing, undertaking, effort;
good or helpful means, remedy; unfair means, treachery.

^ visamabhojana. ^ MilnT., with cold, etc.

^ atidJidvati as at M. iii. 19. See MLS. iii. 69, n. 1, where I gave
as colloquial meanings “to go one better than,” “ to improve on,”

rgo

milinda’s questions

to a change of season, nor to the stress of circumstances,
nor to the maturing of kamma. It was merely sudden.
For Devadatta, sire, bore malice^ against the Tathagata
during many hundreds of thousands of births. Because
of that malice, he took a great heavy stone and thinking :
‘ I will let it fall on his head,’ released it. But two other
rocks, coming together, crushed^ that stone before it
reached the Tathagata, though a fragment, broken ofF
by the (force of the) blow, fell at the Lord’s feet and drew
blood. That feeling that was produced in the Lord,
sire, was in consequence either of the maturing of kamma
or of inoperativeness (as to result). There was no other
feeling beyond that. As, sire, a seed does not germinate
owing either to the poorness of the field or to the poorness
of the seed, even so, sire, this feeling that was produced
in the Lord was due either to the maturing of kamma or
to inoperativeness (as to result), and there was no other
feeling beyond that. Or as, sire, a meal turns unwhole-
some laecause of either the poorness of the stomach or
the poorness of the food, even so, sire, this feeling that
was produced in the Lord was due either to the maturing
of kamma or to inoperativeness (as to result), and there
was no other feeling beyond that.

Moreover, sire, there was no feeling in the Lord that
was due to the maturing of kamma, no feeling due to
the stress of circumstances. Feeling arose in the Lord
from the remaining (six) origins. But in spite of that
feeling it was not possible to deprive the Lord of life.
Sire, feelings that are liked and disliked, that are pleasant
and unpleasant fall on this body that is composed of the
four great elemental.® Suppose, sire, a clod of earth
were shot into the air and fell again on the great earth,
would that clod of earth, sire, fall on the great earth
because of what was done earlier ?”

“ No, revered sir. There is no cause, revered sir, in

1 Cf. BhA. ii. 21.

^ sampaticchimsu, agreed, received, accepted, intercepted; it is
the word Milinda so constantly uses at the end of a discussion to
mark his agreement with or acceptance of Nagasena’s arguments.

® Earth, water, warmth, air.

THE DILEMMAS I IQI

the great earth because of which the great earth could
feel a maturing that is either skilled or unskilled; [137]
that clod of earth, revered sir, falls on the great earth
by reason of a present cause that is unconnected with
kamma.”

“ Sire, the Tathagata should be regarded as the great
earth. As the clod of earth falls on the great earth not
because of anything done earlier, even so, when the
Tathagata’s foot was grazed by the splinter it was not
because of anything done earlier. But people here, sire,
break up the great earth and dig it. Do these people,
sire, break up the great earth and dig it because of
anything done earlier ?”

“ 0 no, revered sir.”

“ Even so, sire, when the Lord’s foot was grazed by
the splinter, that splinter did not graze it because of
anything (the Lord had) done earlier. That illness of
dysentery, sire, that arose in the Lord was not an illness
that arose because of anything (he had) done earlier; it
arose simply in connection with the union of the humours
of the body. None of the bodily illnesses that arose in
the Lord, sire, was produced by kamma but from one or
other of those (remaining) sis origins.

“ This too, sire, was said by the Lord, the deva above
devas, in an explanation to Moliyasivaka in the splendid
exposition,^ the SamyiUtanilcaya:^ ‘ Some things that
are experienced here, Sivaka, arise originating in bile;
and this is to be understood for oneself, Sivaka, that
some things that are experienced here arise originating
in bile. And this too, Sivaka, is agreed upon by the
world as the truth, that some things that are experienced
here arise originating in bile. As to this, Sivaka, those
recluses and brahmans who speak thus and are of these

1 vara-lancaka; see PED. s.v. lancaha. I follow E. Hardy, who

at Netti 278 would prefer the reading lanjaka, as surely ' making
known ’ or ‘ exposition ’ is the idea suggested/^ He refers to lanjeti
at Ja. i. 452, but it there appears to mean “ to seal,’’ cf. lanchati.
The phrase also occurs below, Miln.,

p. 217, and V'.;, ■ v ‘ .-i '- r at pp. 241-242.

2 Our text here quotes all of the Sivakasutta of S. v. 230 f.

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milinda’s questions

views : ‘ Whatever this person experiences, whether
pleasant or painful or neither painful nor pleasant, all
that is due to what was done earlier,’ go beyond their
personal knowledge and they go beyond what is agreed
on by the world as the truth. Therefore I say it is wrong
in these recluses and brahmans. And, Sivaka, some
things that are experienced here arise originating in
phlegm ... in the winds (of the body) . . . from a
union of the humours of the body . . . born of a change
of season . . . born of the stress of circumstances, [138]
suddenly . . . and some things that are experienced
here, Sivaka, arise born of the maturing of kamma; and
this is to be understood for oneself, Sivaka, that some
things that are experienced here arise born of the
maturing of kamma. And this is also agreed upon by
the world as the truth, Sivaka, that some things that are
experienced here arise born of the maturing of kamma.
As to this, Sivaka, those recluses and brahmans who
speak thus and are of these views : ‘ Whatever this
person experiences, whether pleasant or painful or
neither painful nor pleasant, all that is due to what was
done earlier/ go beyond their personal knowledge and
they go beyond what is agreed upon by the world as the
truth. Therefore I say it is wrong in these recluses and
brahmans.’ So, sire, not all feelings are born of the
maturing of kamma. The Lord, having burnt up all
unskill, attained omniscience — ^remember this thus.”

“ It is good, revered Nagasena; thus it is, therefore do
I accept it.”

[First Division 9 : The Tathagata’s Solitary Meditation]

“ Severed Nagasena, you say: ‘ Whatever was to be
done by the Tathagata was all accomphshed at the root
of the Bodhi-tree; there was nothing further to be done
by the Tathagata nor anything to be added to what had
been done.’^ But it appears there was this three months’

^ Untraced quotation. Cf. Ud. 35, S. iii. 168, Yin. iii. 158 (and
see notes at B.D. i. 271). See also Mih> 95 where the Tathagata
got rid of “ acceptance.”

THE DILEMMAS I

193

solitary meditation.^ If, revered Nagasena, whatever
was to be done by the Tathagata was all accomphshed
at the root of the Bodhi-tree and there was nothing
further to be done nor anything to be added to what had
been done, well then, false is that statement which speaks
of the three months’ soHtary meditation. If there were
solitary meditation for three months, well then, also
false is tliat statement which says: ‘ Wliatever was to be
done by the Tathagata was all accomphshed at the root
of the Bodhi-tree.’ For there is no (need of) solitary
meditation for one who has done wliat was to be done;
solitary meditation is for one who (still) has something
to be done.^ [139] It is as there is something to be
done by medicine for an invalid — but what is the use of
medicine to one who is healthy ? — as there is something
to be done by food for one who is hungry — ^but what is
the use of food to one who is not hungry 1 — even so,
revered Nagasena, there is (no need of) solitary meditation
for one who has done what was to be done; solitary
meditation is for one who (still) has something to be
done. This too is a double-pronged question; it is put
to you; it is for you to solve.”

“ Everything whatever, sire, that had to be done by

the Tathagata was accomplished at the root of the

Bodhi-tree; there was nothmg further to be done by the

Tathagata nor anythmg to be added to what had been

done. And the Lord was a solitary meditator for three

months. Solitary meditation, sire, has many special

qualities; and all Tathagatas, when they have attained

omniscience, have meditated in solitude; it is while they

are recollecting these special qualities of what was well

done that they practise solitary meditation. As, sire,

when a man has gained a boon in the presence of a king

and obtained property, then, on recollecting the special

quality of what was well done, he dances constant

attendance on the king — even so, sire, when all the

Tathagatas have attained omniscience they have medi-
_____

2 sakaramya, ix,, a selcha^ one who is still under training, a
learner.

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milinda’s questions

tated in solitude; it is while they are recollecting these
special qualities of what was well done that they practise
sohtary meditation. Or as, sire, when a man who was
sick, in pain, grievously ill, has frequented a physician
and achieved a cure, then, recollecting this special
quality of what was well done, he constantly frequents
the physician — even so, sire, when all the Tathagatas
have attained omniscience they have meditated in
solitude; it is while they are recollecting these special
qualities of what was well done that they practise
solitary meditation.

It is on beholding these twenty-eight special qualities
in solitary meditation, sire, that Tathagatas practise
solitary meditation. What are the twenty-eight ? As
to this, sire, sohtary meditation protects (a man) while
he is meditating in solitude, it increases the life-span, it
gives strength, covers what is censurable,^ removes lack
of fame, conduces to fame, dispels discontent, furnishes
content, removes fear, makes for self-confidence, removes
indolence, generates energy, removes attachment,
removes aversion, removes confusion, humbles pride,
breaks down tliinking, makes the mind one-pointed,
softens mentahty,^ [ 140 ] produces joyousness,® makes
(him) serious, a gain is evinced, it makes for veneration,
brings rapture, makes for joy, shows the origin of the
kammic formations,* reveals the re-connection in be-
comings, and gives the whole of recluseship. These,

^ vajjam pidahati, I do not quite know the force of this phrase.
Vajja is the gerund of vajjati, a form that is passive, meaning to be
avoided, to be excluded, and so a fault. Perhaps it refers to thoughts
of covetousness, etc., which right thoughts should have nothing
to do with. Two kinds at A. i. 47 : that belonging to the here and
now, and that belonging to the hereafter. Pidahati is quite a usual
verb, meaning to cover, conceal, close (a door), shut off (the sorrowful
ways),

2 No doubt meaning so as to make mentality or the mind, mdnasa,
pliable and workable, as in the formula used of the meditator who
is attaining the threefold knowledge, see e.g., M. i. 22, etc.

^ hdsa is often mirth or laughter; but here some more dignified
meaning is required, as it is at jS. v. 376, hdsapanno, translated as

joyous in wisdom at KS. v.

^ samJchdra.

THE DILEMMAS I

195

sire, are tlie twenty-eight special qualities in solitary
meditation on beholding which Tathagatas practise
sohtary meditation. Moreover, sire, when Tathagatas
desire to obtain peace, happiness and content in the
attainments, then, bent on their purpose, they practise
solitary meditation. For four reasons, sire, Tathagatas
practise solitary meditation. For what four ? Tatha-
gatas, sire, practise solitary meditation for the comfort
of abiding (in meditation),’- and Tathagatas practise
solitary meditation for an abundance of faultless good
qualities, and Tathagatas practise solitary meditation
for the complete ariyan procedure,^ and Tathagatas
practise solitary meditation so as to be extolled, praised,
commended and lauded of all Buddhas. It is for these
four reasons, sire, that Tathagatas practise solitary
meditation; it is not because they (still) have something
to be done, or because there is something to be added to
what has been done; Tathagatas practise solitary medi-
tation because of their realization of the divers advan-
tages of its special qualities.”

“ It is good, revered Nagasena, thus it is, therefore do
I accept it.”

[First Division 10: The Three Months’ (Time-)Liinit]

“ Eevered Nagasena, this too was said by the Lord:
‘ Ananda, the Tathagata’s four bases of psychic power'-’
have been developed, increased, made a vehicle, made a

^ vihdra'pTidsu, wliicli of course must be different in meaning from
'phdsuvihdm^ abiding in comfort, a term probably having at least a
semi-technical sense; see BD, iv. 118, 373, 'pMsuvihara appears
to be connected with a monk’s receiving proper guidance, nissaya,
from a senior. Above, vihdraphdsu means I think nothing more
concrete or technical than the mental and spiritual comfort to be
derived from meditation in solitude.

^ mthi is a term that means series or course, process ; street, way.
^ iddhipddd. The four are those possessed of concentration of
intention, of concentration of energy, of concentration of conscious-
ness and of concentration of investigation. Frequent in the
Nikayas, e.g., at D. ii. 77, M. i. 103, S. v. 263 ff., A. i, 39. See
also Vbh, 216 ff,, VbliA. 303 ff,, Vism, 385.

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milinda's questions

ground, inaintained, consolidated, and well undertaken.
Ananda, if the Tatkagata so desired lie might remain
for his (full) life-span or for what is left of it.'^ And
again, it was said : ' Three months from now the Tathagata
will attain complete nibbana.'’^ If, revered sir, it was
said by the Lord : ' Ananda, the Tathagata’s four bases
of psychic power have been . . . well undertaken.
Ananda, if the Tathagata so desired he might remain for
his (full) life-span or for what is left of it/ well then false
is the (time-)limit to three months. If it was said by
the Tathagata: ^ Three months from now [ 141 ] the
Tathagata will attain complete nibbana,' well then,
false is that statement which says: 'Ananda, the
Tathagata’s four bases of psychic power have been . . .
well undertaken. Ananda, if the Tathagata so desired
he might remain for his (full) life-span or for what is left
of it.’ There is no thundering of Tathagatas about what
is (causally) impossible.® The words of the Buddhas,

^ JD, ii. 103, S, Y, 259, Ud. 62, and cf. Kvu. 45. Kappa is taken
by DA. 554, SA. hi. 251, XJdA. 323, BudvA. 65 as here meaning
life-span, dyukappa, the stated hundred years as the extreme ago to
which a man might live, and not as mahdkappa, an eon. The Elder
Mahasiva was not satisfied with this explanation: he held that the
Buddha meant to live out this bhaddakappa (see BudvA. 191: this
kappa itself in which five Buddhas have arisen) but could not do so
because his body was subject to the laws of old age. Cf. below,
text p. 151: ‘‘there is no expedient for maintaining a life-span
that is wearing to its close.” For contra however see above,
Miln. 139, “ solitary meditation increases the life-span.” For an
interesting dissertation on the recognition by the Sthaviravadina,
Sarvastivadins and Mahasanghikas of the difficulties involved in
the theory of the Buddha extending his dyu, life-span, see P. S. Jaini,
Buddha's Prolongation of Life, BSOAB, xxi. 3, 1958, p. 546 ffi;
also see Pts. Gontr., pp. 258 f.

^ BHSD, against PED and CPD, holds that kappdvasesa means
“ more than a kalpa,” but gives no reasons for preferring this to
“ what is leffc of a kappa.”

^ D. ii. 119, 8. V. 262, Ud. 64. According to DA. 556, 8 A. iii. 253,
UdA. 327 the Lord did not let go of the components of his life-span
like a ball of clay from his hand, but for exactly three months he
entered upon the attainment of the fruits, thinking, “ I will not enter
upon them for longer than that.”

® These words are ascribed to Mahasivatthera at DA. 554, 8 A. iii.
251, but reading Buddhanam for Miln's Tathagatanam.

THE DILEMMAS I

197

the Lords, are not foolish, their words are true, their
words do not admit of contradiction. This too is a
double-pronged question, profound, very abstruse, hard
to understand; it is put to you; burst asunder this net
of false views, set it to one side, burst asunder the tenets
of others.”

“Sire, this was said by the Lord: ‘ Ananda, the
Tathagata’s four bases of psychic power have been . . .
well undertaken. Ananda, if the Tathagata so desired
ho might remain for his (full) life-span or for what is left
of it.’ And the three months’ (tune-)limit was spoken of
But l&affa (here) means the full life-span.^ Sire, the
Lord was not proclaiming his own power when he spoke
thus : ‘ Ananda, the Tathagata’s four bases of psychic
power have been . . . well undertaken. Ananda, if the
Tathagata so desired he might remain for his (full) life-
span or for what is left of it.’ When he spoke thus, sire,
the Lord was proclaiming the potency of psychic power.
As, sire, a king’s thoroughbred horse might be as swift
as the speed of wind and the king, in declaring its power
and speed to (leading) townsfolk and countryfolk, to
the employees, the palace-guard, brahmans, householders,
miuisters and in the midst of people, might speak thus :
‘ When he desires it, good sirs, this wonderful horse of
mine, though roaming the earth as far as it is bounded
by the waters of the oceans, could come back here in a
moment,® and though he would not show his speed to
that assembly, yet his speed exists, and in a moment he
is (again) able to roam the earth as far as it is bounded
by the waters of the oceans. Even so, sire, when the
Lord was proclaiming his own potency of psychic power
he spoke thus; and when he was seated in the midst of
devas and men, of arahants who had the threefold
knowledge and the six super-knowledges, stainless and
their ca:^ers destroyed, he said : ‘ Ananda, the Tatha-

^50 ca pana Icappo dyulmppo vuccati; see above, p. 196, n. 1.
Tiiough the word dyuJcappa is not among the meanings into which
kappa is analysed at MA, ii. 125, it again has the meaning of life-span
at DA. 103. The word also occurs at DhA. i. 250.

2 Of, the Horse-Treasure at D. ii. 174, M. iii. 174.

milinda’s questions

198

gata’s four bases of psychic power have been . . . well
undertaken. Ananda, if the Tathagata so desired he
might remain for his (full) life-span or for what is left
of it.’ And, sire, that potency of pyschic power of the
Lord’s exists and by his potency of psychic power the
Lord was able to remain for his (full) life-span or for
what was left of it. But the Lord did not [142] show
that potency of psychic power to that assembly. As far
as all becomings are concerned, sice, the Lord was without
desire, and all becomings were condenmed by the
Tathagata.^ And this too was said by the Lord, sire:
‘ As, monies, even a trifling quantity of dung is evil-
smelling, so do I not, monks, praise becoming even for
a trifling time, not even for the lasting of a finger-snap.’^
Furthermore, she, would the Lord, who had seen in all
becomings, bourns and modes of birth a resemblance to
dung, harbour desire for and attachment to becomings
with the support of the potency of psychic power ?”

“ 0 no, revered sir.”

“ Well then, sire, it was when the Lord was proclaiming
the potency of psychic power that he roared the Kon’s
roar of a Buddha such as was this.”

“ It is good, revered Nagasena; thus it is, therefore do
I accept it.”

[Second Division 1: The Abolition of the Rules of

Training]

“ Revered Nagasena, this too was said by the Lord:

‘ I teach Dhamma, monks, from super-knowledge, not
from what is not super-knowledge.’® And again he
spoke thus of the regulating of the Vinaya: ‘ Mber my
passing, Ananda, let the Order if it so desire abolish the
lesser and minor rules of training.’* Now, revered

* Of. M. i. 410 f. Three becomings are mentioned at M. i. 50,
S. ii. 3, A. i. 232, etc. At S. ii. 117, A. v. 9 it is said that the stopping
of becomings is nibbana.

® A. i. 34. 8 A. i. 276 ; c/. JIf . ii. 9, Km. 561, Mhm. iii. 51.

_ * i). ii. 164. At Vin. ii. 287 the Lord is reputed to have told
5.nanda that the Order might abolish them [samuhaneyya, as against
the imperative above and at D. ii. 164). Vin. ii. 287 gives the

THE DILEMMAS II

199

Nagasena, were the lesser and minor rules of training
badly laid down or were they laid down without groimd
and in ignorance since the Lord allowed them to be
abolished after his own passing ? If, revered Nagasena,
it was said by the Lord : ‘ I teach Dhamma, monks,
from super-knowledge, not from what is not super-
knowledge,’ well then, false is that statement which
says : ‘ After my passing, Ananda, let the Order if it so
desire abolish the lesser and minor rules of training.’
If the Tathagata [143] spoke thus of the regulating of
the Vinaya ; ‘ After my passing, Ananda, let the Order
if it so desire abolish the lesser and minor rules of training,’
well then, false is that statement which says: ‘ I teach
Dhamma, monks, from super-knowledge, not from what
is not super-knowledge.’ This too is a double-pronged
question, delicate, subtle, very abstruse, deep, very
profound, hard to understand; it is put to you; show in
regard to it your pervading power of knowledge.”

“This too was said by the Lord, sire: ‘I teach
Dhamma, monies, from super-knowledge, not from what
is not super-knowledge’; and at the regulating of the
Vinaya he spoke thus : ‘ After my passing, Ananda, let
the Order if it so desire abolish the lesser and minor rules
of training.’ But, sire, the Tathagata spoke thus testing
the monks: ‘Will my disciples on being left by me^
adhere to^ the lesser and minor rules of training after
my passing, or will they repudiate® them ?’ As, she, a

differing views of Elders as to what these lesser and minor rules,
khuddanukhitddaka sikkhapada, comprise. See also A. ii. 348.
Eurther references are given at BD. iii. 41, n. 1.

^ mayd vissajjdpiyamdnd, Si. reading visajjiyamdnd. Vissajjati
(and caus. form vissajjeti) is a word of several meanings, see BED.,
among which are to reply to (cf. BHSD. s.v. visarjayati), to leave,
to let loose, to dismiss; see Childers.

* ukkalissanii, a doubtful reading, see Intr., p. 1. Si. reads
ussakkissanti, wiU they creep out of, cf. A. iii. 241, pddehi ussakkitvd,
creeping up over his feet; and Miln. 260, ussakkitvd vddya paharati.

® ddiyissanti, feom ddiyati (Sk. ddiryate, passive of dr), to split,
go asunder. This may mean: will the ^sciples be at difference
among themselves about keeping these rules, or not ? Will they,
in a more definite sense, break them ? Or, will they go asunder
from them and thus repudiate them, set them at naught, neglect
17

200

milinda’s questions

wheel-turning king might speak to his sons thus : ‘ My
dears, this great country is sea-girt on every side, but it
is difficult to maintain it much longer by force. So, my
dears, get rid of every outlying district after my passing.’
Would not these princes, sire, after the passing of their
father, let go of all those outlying districts (and keep)
the country (of which they were already) in possession ?”

“ No, revered sir, kings are greedier than that. The
princes in their lust for power might win a coimtry twice
or three times as great in size as the one they had, so
how should they let go of a country (already in their)
possession ?”

“ Even so, sire, the Tathagata spoke thus testing the
monies : ‘ After my passing, Ananda, let the Order if it
so desire abolish the lesser and minor rules of training.’
Sire, the sons of the Buddha, for complete freedom from
anguish and in their greed for Dhamma, would preserve
even more thaffi a hundred and fifty rules of training —
how then should they let go of the rules of training that
had been laid down originally ?”

“ Revered Nagasena, as to that which the Lord said :
[144] ‘ The lesser and minor rules of training ’ — ^people
are confused about them, bewildered, undecided, fallen
into doubt, and they say: ‘ Which are these lesser rules
of training, which the minor rules of training ?”

“ Sire, a lesser rule of training (refers to an offence)
of wrong-doing,^ a minor rule of training (to one) of
wrong speech® — ^these two (categories) constitute the
lesser and minor rules of training. The great Elders of
old, sire, were also in doubt about this matter and failed

tlifcin 1 I do not think either of the first two alternatives is intended.
The question is more likely to be whether they will let these rules fall
into desuetude, and I think this meaning is reinforced by the simile.

^ annam pi uttarim, or “ even a further different,” “ even another
further.” The Patimokkha rules of training for monks as they have
survived in the Pali Vinaya number 227. See S. Dutt, Early
Buddhist Monachism, p. 92, and B. C. Law, Hist, of Pali Lit. i. 20 f.
for notes on variant numbers of the rules. MilnT. also speaks of 160.

2 dukkata, very frequent in Vin. ; see esp. Tin. i, and s.v. Wrong-
doing in BD. iv, Index of Words.

® dubbhasita, see esp. Vin. i. 172 ff., ii. 83 f.

THE DILEMMAS II

201

to reach unanimity^ when this question was raised
during the Discussion for fixing the Lord’s Eule.”®

“ This secret of the Conqueror’s, hidden for long,
revered Nagasena, is today, at the present time, dis-
closed and made clear in the world.”®

[Second Division 2: The Fist of a “ Teacher ”]

“ Eevered Nagasena, this too was said by the Lord:
‘ In regard to the Tathagata’s teachings, Ananda, there
is no “ teacher’s fist.*” ’ On the other hand when the
Elder Malunkyaputta asked (the Lord) a question he
did not answer it.® This question,® revered Nagasena,

^ ekajjhafh na kato. At Vin. i. 177 {MV. IV. 18. 3) ekajjham
appears to mean, according to VinA. 1080, that the whole of an
Order must be present in person, thus (in the case under discussion)
refusing to allow or accept any ‘‘ consent ’’ {chanda) to be conveyed
by proxy for a member of the Order who desires to be absent from
the proceedings. For cJiandaddta, the sending of consent by a
proxy, see e,g,, Vin. i. 121, iv. 151, 152 and BD. iii. 58, n. 3. In our
Miln. passage above, the {sense of togetherness of mind (confirmed
by MilnT.) rather than of person seems required, especially in view
of the various interpretations of the lesser and minor rules attributed
to the Elders at Vin. ii. 287 f.

2 Dhmnrnasanthipariydya, explained at MilnT. as “ whatever
the offence one has fallen into, for it one must be dealt with according
to the rule ’’ (that is, the rule laying down the penalty for having
committed this or that offence). Here then, dhamma is in its mean-
ing of rule.’’ At Vin. ii. 288 (CV. XL 1. 10) though the Elders
agree, at this First Council, to abolish no rule of training already
laid down (by the Lord), they charge Ananda with having committed
an offence of wrong-doing for not having asked the Lord before the
jparinihhdna which were these lesser and minor rules of training.

^ Or, “ before men,” for loka, world, can also be used as a term
applied collectively to the creatures inhabiting it.

^ D. ii, 100, S. V. 153. The Comys. say that on their death-bed
other teachers confide to a favourite pupil things they have kept
back until then. Not so the Tathagata.

® This refers to the episode in the Cula-Malunkya Sutta {M. Sta.
No. 63) where the Lord refused to explain Malunkyaputta’s questions
as to whether the world is eternal or not, etc., because Malunkya-
putta had made his continuing to be a monk conditional on such
explanations being given to him. But the Brahma-faring is not
lived for the sake of knowing or speculating upon such problems.

® /.£?., the one Milinda is now asking.

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milinda’s questions

will have two ends on one of which it must rest: either
that of not loiowing or that of keeping something secret.
For if, revered Nagasena, the Lord said: ‘ In regard to
the Tathagata’s teachings, Ananda, there is no “ teacher’s
fist,” ’ well then, it was through not loiowing that he
did not answer the Elder Malunkyaputta. But if
though he knew he did not answer, well then, in the
Tathagata’s teachings there was a ‘ teacher’s fist.’ This
too is a double-pronged question; it is put to you; it is
for you to solve.”

“ This, sire, was said by the Lord: ‘ In regard to the
Tathagata’s teachings, Ananda, there is no “ teacher’s
fist.” ’ Yet though the question asked by the Elder
Malunkyaputta was not answered, this was not through
(the Lord’s) either not knowing or keeping something
secret. Sire, there are four ways of answering questions.
What four There is the question to be answered
with a definite (reply),® there is the question to be
answered with an analysis, there is the question to be
answered with a counter-question, there is the question
to be set aside.

And what, sire, is a (type of) question to be answered
with a definite (reply) ? Is material shape imper-
manent is a (type of) question [145] to be answered
with a definite (reply). Is feeling . . . perception. . . .
Are the habitual tendencies. ... Is consciousness
impermanent ? is a (type of) question to be answered
with a definite (reply). This is a (type of) question to
be answered with a definite (reply). What is a (type of)
question to he answered with an analysis? But if
material shape is impermanent . . . But if feeling . . .
perception . . . the habitual tendencies . . . conscious-
ness is impermanent . . . ? is a (type of) question to be
answered with an analysis. This is a (type of) question
to be answered with an analysis. What is a (type of)

^ Cf. D. iii. 229, A. i. 197, ii. 46; also cf. Netti. 176 ff., Petakopadesa,
83, and see Pts. Oontr , p. xl f.

® ekamsabyakararjLiya, or, declarable unilaterally. Of. this and the
next word, vibhajjaiya-, with M. ii. 197, vibhwjjavada na ekamsavada.

® S. iii. 21, etc.

THE DILEMMAS II

203

question to be answered with a counter-question ? But
now, is everything discriminated by the eye is a (type
of) question to be answered with a counter-question.^
What is a (type of) question to be set aside ? Is the
world eternal . . . not eternal ... an ending thing
... an unending thing . . . both an ending and an
unending thing . . . neither an ending nor an unending
thing. . . Is the life-principle the same as the body . . .
Is the life-principle one thing and the body another. . . .
Is the Tathagata after dying. ... Is the Tathagata
not after dying. . . . Both is and is not the Tathagata
after dying. . . . Neither is nor is not the Tathagata
after dying is a (type of) question to be set aside.
This is a (type of) question to be set aside. Because,
sire, that question of the Elder Malunkyaputta was one
to be set aside the Lord did not answer it. For what
reason was it a question to be set aside ? There was
no cause or reason for answering it, therefore it was a
question to be set aside. There is no utterance or speech
of the Buddhas, the Lords, that is without reason,
without cause.”

“ It is good, revered Nagasena; so it is, therefore do
I accept it.”

[Second Division 3 : The Fear of Death]

“ Eevered Nagasena, this too was said by the Lord :
‘ All (men) tremble at punishment, all fear Death.’ ^
And again he said: ‘ An arahant has passed beyond all
fear. How then, revered Nagasena, does an arahant

^ Untraced.

^ The clause saying the type of question is missing here.

^ These are the questions Malunkyaputta asked at M. i. 426.
See also M, i. 484 ff., S, iii. 267 if., iv. 391

^ DJijfi. 129. Death (with a capital) is maccu^ almost equivalent
to Mara and sometimes to Yama; death (without a capital) is
marana, physical death or dying.

® Untraced as such but the sentiment is like that at S. i. 125:
araharh . . . maradheyyam atikhanto. See also Miln, 207, arahants
are without fear and trembling, and also Adhimutta’s verses,
Thag, 707 ff.

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milinda’s questions

tremble with fear at punishment ? [ 146 ] Or do the

beings who are burning, scorching, red-hot, glowing in
Niraya Helh fear Death when they are deceasing from
the burning fiery meshes of that Great Niraya Hell 1
If, revered Nagasena, the Lord said: ‘ All (men) tremble
at punishment, all fear Death,’ well then, false is that
statement which says: ‘ An arahant has passed beyond
all fear.’ If the Lord said: ‘An arahant has passed
beyond all fear,’ well then, false is that statement which
says: ‘ All (men) tremble at punishment, all fear Death.’
This too is a double-pronged question: it is put to you,
it is for you to solve.”

“ She, this statement was not spoken by the Lord in
regard to arahants: ‘ All (men) tremble at punishment,
all fear Death.’ The arahant is an exception to this
proposition (all) cause for fear has been rooted out by
an arahant. It was in regard to those beings, sire, who
(still) have defilements and in whom there is (still) an
excessively wrong view of self® and in regard to those
who are uphfted and downcast by pleasures and pains
that it was said by the Lord: ‘All (men) tremble at
punishment, all fear Death.’ All bourns, sire, are cut
off by an arahant, (every) mode of bhth extinguished,
re-connection destroyed, the snares abolished,* delight in

^ See M, Stas. 129, 130 for the eventual escape from tlie tortures
of Mahaniraya.

^ vatthu, instance, example; matter; here in the sense of com-
prehensive statement, generalization.

^ attanuditthi. Of. Sn. 1119: attdnudittUm uhacca evarh rnaccutaro
siyd, uprooting false view of self, thus you will be Death’s Grosser.”
This is a wrong view that arises where there are the live Jehandhd
{S. iii. 185 £), and is got rid of when a bhikkhu knows that none
of the six senses nor their data nor the consciousness appropriate
to each of them nor the impact of the data on the sense-organs is
self {S. iv. 148). This wrong view may therefore be got rid of by
developing the perception of not-self (A. iii. 447). It is sometimes
applied especially to the false view of own body,” sakkdyaditthi,
A A. iii. 415, SnA. 602.

^ bJiaggd phdsu. Trenckner, Miln.y p. 425, says the reading
])kdsu “ is very uncertain.” RhD. translates as though the word
were phdsuha, “ the rafters of the house of life ” but PED says that
fhdsu at the above passage is not phasuka. . . . The likeness

THE DILEMMAS II

205

all becoroings rooted out/ all (karmic) formations extir-
pated, skill and xmskill ended, ignorance slain, ^ con-
sciousness rendered seedless,® all the defilements burnt
up, worldly things conquered — ^therefore an arahant does
not tremble at any of the fears (besetting an ordinary
person). Suppose, sire, a Idng had four chief ministers,
faithful, attained to fame, trusty and placed in positions
of high authority, and that when some business had
arisen the king should have a command issued touching
all the people in his realm, to the effect: ‘ Let everyone
pay me a tax, and do you, my four chief ministers, carry
out that business.’ Now, sire, would any terror due
to the fear of taxation arise in those four chief mini-
sters ?”

“No, revered sir.”

“ For what reason, sire ?”

“ Because the king has placed them in the highest
positions there is no tax for them (to pay); they are
beyond taxation. When the king commanded everyone
to pay him a tax, he was referring to the remainder (of
his subjects).”

[147] “ Even so, sire, this statement was not spoken
by the Lord in reference to arahants; the arahant is an
exception to this proposition ; all cause for fear has been
rooted out by an arahant. It was in regard to those
beings, sire, who (still) have defilements and in whom
there is (still) an excessively wrong view of self and in
regard to those who are uplifted and downcast by
pleasures and pains that it was said by the Lord : ' All

with phasuka bhagga (lit.) of Ja, i. 493 is only accidental and
s.v. phasuka FED says that our phrase bhagga phdsu and the phrase
at Dhp. 154: sabha te phdsukd bhagga are “probably of different
origin/’ Gf. bhagga hilesd at Miln. 44, and the old decrepit {bhagga)
brahman at Miln, 282. The “ snares ” (Mara’s snares) may refer
to greed, hate, delusion, wrong views, craving, defilement; c/,
definition of Bhagava atiVd. 1, 142, Nd II. 466, quoted at Vism. 211.

^ Cf, above, Miln, 142, end of the First Division.

2 Cf, M. i. 144, ii. 260, where it is said that “ sword ” is a synonym
for this ariyan wisdom.

^ ablja; there is no germination of consciousness by wiiich it
could reconnect in another birth.

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milinda's questions

(men) tremble at punishment, all fear Death. ’ Therefore
an arahant does not tremble at any of the fears (besetting
an ordinary person).”

“ But this word ‘all,’^ revered Nagasena, does not allow
of a remainder, but is a word allowing of no remainder.
Tell me a further reason for estabhshing (the validity of)
that statement.”

“ Suppose, sire, that in some village the village head-
man were to command the crier, saying : ‘ Como here,
good crier, have as many villagers as there are in the
village all convened before me quickly ’ ; and if he should
answer in reply; ‘ Very good, headman,’ and standing
in the middle of the village should three times announce:
‘ Let as many villagers as there are in the village all
assemble very quickly before the headman,’ and that
then those villagers having assembled very speedily at
the crier’s bidding announce to the village headman:

‘ All the villagers have assembled, headman, so do
whatever is to be done.’ Now, she, the village headman,
though he had his command issued to all the villagers,
was (in reahty) having (only) ordinary people^ assembled.
So, though (all) were commanded, not all assembled —
only the ordinary people assembled — ^but the village
headman is satisfied with that and knows: ‘ Just so
many are my villagers.’ Many others do not come:
women and men, women and men slaves, hirelings,
workmen, travellers,® invalids, cows and buffaloes, sheep
and goats, and dogs. None of those who do not come
is counted. It was in regard to the ordinary people
only that there was the command: ‘ Let all assemble.’
Even so, she, that statement was not spoken by the
Lord in reference to arahants; the arahant is an exception

^ Translated above by “ any of,” since “ all ” there would be
ambiguous.

2 kutipurisa, hut-men, peasants. MilnT. says pakatapurisa,
common folk.

® gdmika is the same word as that for “ villagers,” those belonging
to a village, gdma. Trenokner, Miln., p. 425, says “gdmika here
means travellers, no doubt,” the word here deriving from gam, to go,
wander, travel.

THE DILEMMAS II

207

to this proposition; all cause for fear is rooted out by an
arahant. It was in regard to those beings, sire, who
(still) have defilements and in whom there is (still) an
excessively wrong view of self and in regard to those who
are uplifted and downcast by pleasures and pains that
it was said by the Lord : ‘ All (men) tremble at punish-
ment, all fear [148] Death.’ Therefore an arahant does
not tremble at any of the fears (besetting an ordinary
person).

“ There is the incomplete statement, sire, whose
meaning is incomplete; there is the incomplete state-
ment whose meaniug is complete ; there is the complete
statement^ whose meaning is incomplete; there is the
complete statement whose meaning is complete. In
each case the meaning should be accepted accordingly.
The meaning should be accepted in a fivefold way, sire :
according to what is a quotable passage^ (from the
scriptures), sire; according to its essential function;
according to the usage of the teachers; according to the
purport; according to what is given as a reason.® And
here, ‘ what is a quotable passage ’ means a sutta so
understood; the ‘essential function’ means what is in
accordance with a sutta; the ‘ usage of the teachers’
means the speech of the teachers; the ‘ purport ’ means
one’s own intention;* ‘ according to what is given as a
reason ’ means a reason associated with these four. The
meaning, sice, is to be accepted in accordance with these
five reasons. This question is thus properly analysed.”

“ Let it be, revered Nagasena, I accept it as it is: the

^ An example of niravasena-vacana is given at Miln. 182: dsavdnam
hhayd samario hoti. See also DhA. iii. 49 (on ver. 129): imassd ca
desanayd hyanjanam niravasesam attho sdvasesOy wliicli seems to
expand our Miln, incident of tte headman commanding all to
assemble, though not meaning or expecting literally all.

2 dhaccajpaday an idiom for citing, quoting, adducing a passage in
the scriptures as an authority; see Asl, 9, dhacca hhasita^ the author-
itative words; and Netti. 21, dJiacca-vacana, speech that is quotable.
MilnT. gives uttavacana.

^ kdranuttariyatdyaj by answers (supplying) reasons.

^ matiy opinion, mind, perhaps interpretation, the bias one may
give by emphasizing one point in the teaching rather than others.

208

milinda’s questions

arahant is an. exception to this proposition; all other
beings tremble. But the beings who are in Niraya Hell
experiencing painful, acute, severe feelings, burning and
blazing all over their bodies and limbs, crying out for
pity, weeping, lamenting and wailing, overcome by
intolerable and acute anguishes, without help, without
refuge, without shelter, suffering terrible pain, their
bourns in the meanest and lowest (of conditions),^ going
on to an entirety of grief,^ incandescent with the torture
of fierce, cruel and harsh heat, (uttering) groans and
great shouts born of terror and fear, hemmed in'* by the
sixfold garland of flames^ that leap flashing in all
directions for a hundred yojanas — do these burning
wretches, when they are deceasing from the Great
Niraya Hell, fear Death ?”

“ Yes, sire.”

“ But is not Niraya Hell, revered Nagasena, a place
where nothing but anguish is experienced So why
should beings in Niraya Hell who experienced nothing
but anguish fear Death when they are deceasing from
Niraya Hell ? Do they delight in Niraya Hell ?”

“ Beings who are in Niraya Hell, sire, do not delight
in it. They only want to be released from it. That,
sire, is the power® of death because of which terror arises
in them.”

“ This I do not believe, revered Nagasena, that terror
of decease arises in those who want to be released.
[149] When they gain what they have been longing for.

^ In M. Sta. 129 if after a tremendously long time in Niraya Hell
the fool should acquire human status once again he would be born
in a lowly, poverty-stricken family and be of very poor physique.

® It is a vicious circle. In their newly acquired human status they
would fare wrongly in body, speech and thought, and on dying would
therefore arise again in the sorrowful ways, a bad bourn, the Down-
fall, Niraya Hell (M. iii. 169-170).

^ samsibbita, stitched in with; of. the “sempstress,” sibbam, at
Sn. 1042, A. iii. 399 ff.

* A reference to the four red-hot sides, the roof and the floor of
Niraya Hell, see M. iii. 167.

® ekantadukkhavedaniyo; ekanta, one end, extreme; nothing but.

® dnubhdva, power, splendour, greatness, see BHSD.

THE DILEMMAS II

209

revered Nagasena, that is a cause for rej oicing. Convince
me by a reason.”

“ ‘ Death, ^ ’ sire— this is a cause for fearfulness for
those who have not seen the Truths, and it is on account
of this that this generation of men trembles and is
afraid. Whoever fears a black snake, sire, while he is
fearing it is fearing death ; and whoever fears an elephant,
a lion, tiger, leopard, bear, hyena, wild buffalo, gyal,
fire, water, (thickets of) stakes and thorns® and whoever
fears swords, while he is fearing each is fearing death.
That, sire, is the majesty of the essential function and
nature® of death because of which beings who (still) have
defilements tremble at death and fear it. And, sire,
though beings who are in Niraya Hell want to be released
from it, they also tremble at death and fear it. Suppose,
sire, a fatty tumour were to arise on a man’s body and
that he, in pain because of that disease and wanting to
escape from the distress of it, were to have a physician
and surgeon called in; and that when that physician and
surgeon had agreed (to come) to him, he were to
administer a remedy for removing that disease: were to
sharpen his lancet, have sticks (to be used as) a cauteriser
placed in a fire, and have lye and salt ground (together)
on a grindstone — ^would not fright arise in that afflicted
man, sire, with the cutting of the sharp lancet, the burning
of the pair of caustic sticks and the application of the
lye and salt ?”

“ Yes, revered sir.”

“ As, sire, from fear of what he feels terror arises in
the afflicted man though he only wants to be released
from the disease, even so, sire, from the fear of death
terror arises in the beings who are in Niraya Hell though
they only want to be released from it.

^ marana.

^ Cf, hhdnuJcantahddhana at M. iii. 105, A, i, 36,

^ sarasabJidvatejo, This is probably tejo, fire, light, splendour,
energy, power (and possibly used on the pattern of dnubhdva above)
with sa, with, and rasa, flavour, essence and with bJidva, state,
property. Sarasabkdva at Asl. 71 is translated at Expos, i. 94 as
own function or ])rc)perty.”

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milinda’s questions

This is (another) case, sire, where suppose a man who
had offended against his master were botmd with chains
and thrown into a cell and wanted to be released; and
that then the master, anxious to release him, were to
send for him. N ow would not terror at seeing his master,
sire, arise in that man, who had offended against his
master and knew [150] that he was in the wrong

“ Yes, revered sir.”

“ As, sire, from fear of his master terror arises in the
man who has offended against his master though he only-
wants to be released, even so, sire, from the fear of death
terror arises in the beings who are in Niraya Hell though
they only want to be released from it.”

“ Tell me an even further reason, revered sir, by means
of which I may believe.”

“ Now suppose, sire, a man were bitten with its
poison-fang’- by a poisonous snake, and due to the action
of the poison should fall down and spring up, and twist
and turn, but that then a man fetching back that
poisonous snake with its poison-fang by means of a
powerful incantation* were to make that poison-fang
resorb® the poison.* Would not terror arise in that
poisoned man, sire, when the snake was approaching
■with its poison-fang to cure him ?”

“ Yes, revered sir.”

“ As, sire, terror arises in him at the coming of the
snake like that though it is only to cure him, even so,
sire, from the fear of death terror arises in the beings
who are in Niraya Hell though they only want to be
released from it. Death,® sire, is undesired® by all beings.
Therefore the beings who are in Niraya Hell fear Death
though they only want to be released from Niraya Hell.”

“ It is good, revered Nagasena, thus it is, so do I
accept it.”

’ dattha-visa. ® mantapada.

® paccacamapeyya; cf. dcamayamdno at Miln. 152.

* This notion is also found at Jd. No. 69 {Jd. i. 311).

® marai}^.

* an-iUha, not liked, not desired, as at M. iii. 165 (of Niraya).

THE DILEMMAS II

2II

[Second Division 4 : Safety-Runes]

Revered Nagasena, this too was said by the Lord:

‘ Not in the air, nor in midmost ocean,

Nor though one enter a cleft in the mountains
Is found that region in the world

Where, being, could he free himself from Death’s snares.’^

Safety-runes^ were however appointed by the Lord, that
is to say the Jewel .Sutta,^ the safety-rune in the
Khandha(ka),^ the Peacock safety-rune,^ the Crest of the
Banner safety-rune,® [151] the Itanatiya safety-rune^
and Angulimala’s safety-rune.® If, revered Nagasena,
one does not escape from Death’s snares either in the air
or in the midmost ocean or in a palace, a hut,® a moun-
tain-cave,^® a cavern, or on a mountain-slope, in a hole,
a den, a cleft, or within a rock^^ — ^well then, false is the
office of a safety-rune.^® But if there come to be freedom
from Death’s snares by means of a safety-rune, well
then, false too is the statement which says: ^ Not in the
air . . . could he free himself from Death’s snares.’
This too is a double-pronged question, more knotty than
a knot; it is put to you; it is for you to solve.”

1 Gf, Dhp. 127, Pv. II. 7, 19 where the last word reads pdpakammd
for Miln, tmccufdsd, and also Dhp, 128 where the last line differs.

^ parittd, safeguards, protections; modern Sinhalese pirit. The
first five of those named above are named also at Vism, 414. Usually
added nowadays are the Mangala and Metta-suttas, and some other
material.

» Sn., p. 39, Khp, VI. ^ Vim ii. 109 ; also at A, ii. 72.

® Jd, ii. 33 ( Ja, No. 159), called the Moraparitta or the Morajataka.
Also at Jd. No. 491.

« S, i. 218-220. ’ D. iii. 195-202. ® M, ii. 103.

® huti, a hut, and not Mta, summit, as EhD. appears to have read.
lert^a, perhaps a rock-shelter, probably a natural cave formed
by overhanging rocks.

guilds or perhaps a hut of bricks or of wood or in a rock, see FED,
'pahhatantara, among rocks, in between them, no doubt referring
to the large natural rocky outcrops in India. Here, according to
MA. ii. 215, there might be a natural pool of water, and one could sit
in cool shade, be fanned by cool breezes, and be one-pointed in
thought.

parittakamma, the action, work, doing.

212

milinda’s questions

“ Sire, this was spoken by the Lord:

‘ Not in the air, nor in midmost ocean,

Nor though one enter a cleft in the mountains
Is found that region in the world

Where, being, could he free himself from Death’s snares.’

And safety-runes were appointed by the Lord. But
that is for one who (still) has some term of life remaining,
who is in his prime, ^ and rid of the obstructions due to
kamma. There is no activity or expedient, sire, for
maintaiaing a life-span that is wearing to its close.®
Ske, even though a thousand jars of water were poured
over a dead and dried up tree, sapless, moistureless, in
which life had ceased and from which the vital principle
of the life-span had departed, it would never become
fresh again or able to burgeon into sprouts and leaves —
even so, sire, there is no activity or expedient through
the work of safety-runes as medicines for maintaining a
life-span that is wearing to its close. All the remedies
and medicines on earth, sire, are useless for one whose
life-span is wearing to its close, (but), sire, safety-runes
were appointed by the Lord for the sake of him whom a
safety-rune protects and guards because he (still) has
some term of Ike remaining, is in his prime, and rid of
the obstructions due to kamma. As, sice, a farmer
might prevent water from entering among corn that is
ripe and of which it is thought that the stalks are hollow,
but yet, when that harvest was young, resembling a
cloud, in its prime, he stimulated its growth with water —

^ vaya means age, stage or period of life, especially young age,
prime, youtb; c/. vayappatta, attained to years of discretion, taken
to be sixteen years of age, and marriageable. But vaya also means
old age when it is characterised as such or contrasted with youth,
cf. vayo anuppatto in the stock description of an old man: jitmo
vuddhi mahallako addhagato vayo anuppatto (e.g., at Vin. iii. 2,
D. i. 48). Above the context seems to demand the meaning of
youth. Three stages of vaya are given at Vmn. 619: early, middle,
late. “ Prime” is not necessarily restricted to youth; it can go on
into middle age.

® Here khtpx does not appear to mean actually and already
exhausted or destroyed, but wearing away in the natural course of
events.

THE DILEMMAS II

213

even so, sire, tlie activity of safety-runes as medicines
is laid aside and refused for one whose life-span is wearing
to its close; [152] hut medicines that are safety-runes^
are spoken for those people who (still) have some term
of hfe remaining and are in their prime, (for) these
prosper through medicines that are safety-runes.”

“ If, revered Nagasena, one whose life-span is wearing
to its close dies, and if one who (still) has some term of
life remaining lives, well then, medicines that are
safety-runes are useless.”

“ But have you, sire, never seen a disease that was
turned away be medicines 1”

“Yes, revered sir, I have seen several hundreds.”

“ Well then, sire, to say that the activity of medicines
that are safety-runes is useless — that is a false state-
ment.”

“ Eevered Nagasena, there are the expedients of
doctors: medicines, beverages, external applications by
means of which a disease of these (people) is turned
away.”

“ And, sire, when the sound is heard of those who are
reciting safety-runes, all the illnesses of these (people)
abate at the recitation, all their ills disappear though
the tongue had been dry, the heart beating but feebly
and the throat sore. But have you, sire, ever seen
anyone who had been bitten by a snake (which was
fetched back) by means of an incantation and was
sucking out^ the poison, squeezing out^ the poison,
washing^ above (the wound) and below it ?”

^ I tave tried to distinguish between hlmajja^aritta (safety-runes
as medicines) and parittabhesajja (medicines that are safety-runes),
though I do not know what this distinction is intended to signify.
To render the compounds as safety-runes and medicines and
‘‘medicines and safety-runes” respectively, does not seem to be
quite in accordance with what is meant.

2 fdtiyamdno, probably med. of pdtetij to remove. See also
Morris, JPTS, 1884:, p. 87. This appears to be one of the three
methods of curing snake-bite recognized by Morris, id. cit.^ who gives
the other two as the muttering of spells and the use of emetics and
purgatives. At Miln. 150 a spell was used, not as a direct cure, but
for fetching the snake that had bitten the man and making it resorb

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'' Yes, revered sir, even today that (custom) exists in
the world.’’

Well then, sire, to say that the activity of medicines
that are safety-runes is useless — ^that is a false statement.
For, sire, when a safety-rune has been made, a snake
ready to bite a man does not do so but closes its open
mouth.^ And the club held aloft by robbers is of no
avail — letting it drop they show regard to him instead.^
And an enraged bull-elephant rushing up (to him)
quietens down.^ And a great blazing mass of fire is
extinguished as it is approaching him.^ And a deadly
poison he has eaten turns into an antidote or serves as
food.^ And murderers approaching him with the inten-

the poison it had emitted into him. Whether, above, the cure was
effected by the poisonous snake or by the man who had been bitten
it is difficult to say. The active parts of the three verbs (which
Trenckner, p. 425, says he ‘‘can make nothing of”) are used:
jpatiyamdno cikkhassanto dcamayamdno. But Morris considers all
must have a causal sense. This then, together with the king’s
answer and taking into consideration the passage at Miln, 150 and
the story of Jd. No. 69, make it look as if, above, it were more likely
that the snake resorbed the poison, rather than the man it had
bitten, by sucking and squeezing it out and then sipping it back,
i.e.j resorbing it.

® Morris, id. cit.y suggests that cikkhassanta must be referred to the
root kshar, to ooze out and “ here signifies causing to ooze out,”
therefore squeezing out. MilnT. explains by vindsayamdna,
destroying.

* Morris would refer dcamayamdnay “ if the reading is correct,”
to root cam (so also Trenckner, p, 425), to rinse; also to sip, drink;
to eat. Here a-h cam may have the sense of sipping back, though
not necessarily using a poison-fang to do so. Of. mccdcamdveyya
at Miln. 150. Of. D. i. 12.

^ This perhaps refers to the Khandhaka-paritta.

2 Probably referring to Angulimala, who with growing respect for
the majesty of the Buddha threw his murderous weapons away.

® A reference to Yin. ii. 194 ff. where, through the power of
mettdy the Buddha quietened the enraged elephant Devadatta had
had loosened on purpose to kill him.

^ Por this and the next c/., Miln. 120-121, where the dangers
were averted by an asseveration of truth.

^ dhdrattham ^harati. Of. Yin. i, 199, dhdrattam fhareyyay and
correct ""attam to °attham.

THE DILEMMAS 11

215

tion of killing him turn into servitors.^ And the trap
on which he has trodden does not hold him.® But have
you, sire, ever heard of the peacock who no hunter was
able to lure into the trap for seven hundred years
because he had made a safety-rune (each day) but whom
(a hunter) lured into a trap the very day he failed to
make the safety-rune ?”

[153] “Yes, revered sir, it has been heard of ; its renown
has spread through the world with the devas.”

“ Well then, sire, to say that the activity of medicines
that are safety-runes is useless — that is a false statement.
But have you, sire, ever heard that a danava® in order
to guard his wife put her in a box, swallowed it and
carried her about* in his belly, but that a sorcerer,®
entering into the danava through his mouth, took his
pleasure with her; and that, when the danava discovered
this, he vomited up the box and opened it, but when it
was opened the sorcerer went off according to his fancy V’

“ Yes, revered sir, it has been heard of; its renown
has spread through the world with the devas.”

“ But did not that sorcerer, sire, escape captxue
through the power of a safety-rune ?”

“Yes, revered sir.”

“ Well then, sire, there is power m a safety-rune.
Have you ever heard, sire, that another sorcerer,® com-
mitting adultery in the King of Banaras’s palace with
his chief queen, was captured but became invisible at
that moment and got away’’ through the power of an
incantation ?”

“Yes, sire, it has been heard of.”

“ Did not that sorcerer, sire, escape capture through
the power of a safety-rune ?”

“Yes, revered sir.”

* See Yin. ii. 191.

^ This refers to the Mora-jataka (No. 169) as does the next sentence.
® A kind of asura or demon, descendants of Danu, mother of the
asuras. This story is told at Jd. No. 436, vol. iii. p. 627.

* pariharati means both to carry about and to protect, to shelter.

® mjjddhara. Jd. iii. 628 calls him Vayussa putto, son of the wind.
® Jd. iii. 303 (No. 391). ’’ Jd. iii. 304 says he rose into the sky.

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milinda’s questions

“ Well then, sire, there is power in a safety-rune.”

“ Revered Nagasena, do safety-runes protect^ every-
one ?”

“ The protect some, sire, some they do not protect.”

“ Well then, revered Nagasena, a safety-rune is not
always useful.”

“ Now, sire, does food preserve'^ everyone’s life ?”

“ It preserves some, revered sir, some it does not
preserve.”

“ How is that ?”

“ Revered sir, when some people have eaten too much
of that same food they die of cholera.”

“ Well then, sire, food does not preserve everyone’s
life.”

“ There are two reasons, revered Nagasena, why food
destroys life; because too much is eaten, or because
vitality is low.^ A hfe-giving food, revered Nagasena,
destroys hfe because of a bad digestion.”®

“ In the same way, sire, a safety-rune protects some,
some it does not protect. There are three reasons, sire,
why a safety-rune does not [154] protect: because of an
obstruction due to kamma, because of an obstruction
due to the defilements, because of lack of faith. A
safety-rune, sire, that is a protection to bemgs (may)
lose its protective power by (something) done by oneself.
It is, sire, as a mother nourishes the child in her womb,
brings it forth with gentle care,* and having brought it
forth and cleansed it of its impurities, stains and mucus,
then anoints it with the best and most beautiful per-
fumes; and if others abuse it or strike it, then, dragging
them along with her heart beating, she brings them
before her husband; but if her child is naughty or
unpunctual then she hits him or goes for® him with a

* Protect and preserve are both rakhhati. See below, Miln. 167.

® Lit. “ warmth is feeble.”

® Por use of wpacdra with mwnta see Ja. iii. 280. Here and at
MiLn. 167 we have simply durupacarena. * Gf. M. i. 266.

® potheti; see PED under pothetvd which gives var. readings
yodhetvd and sodhetvd, either of which would fit well here: she
attacks him, or she corrects him, i.e., purifies or cleanses him (of
his wrong behaviour).

THE DILEMMAS II

217

stick, a club, ber knees and fists. Now, would bis
mother, sire, get seized, dragged along, pulled about and
made to appear before ber husband ?”

“ No, revered sir.”

“ Why not, sire ?”

“ Because it was bis (the boy’s) own fault, revered sir.”

“ Even so, sire, it is through his own fault that (a man)
makes barren a safety-rune that has protective power
for beings.”

“ It is good, revered Nagasena; the question has been
well analysed, the thicket made clear, the darkness
made light and the net of speculative views disentangled
thanks to you, a most excellent teacher.”

[Second Division 5: Is the Tathagata a Recipient
or not ?]

“Revered Nagasena, you say: ‘The Tathagata was
a recipient of the requisites of robe-material, ahnsfood,
lodgings, and medicines for the sick.’^ And again you
say: ‘ The Tathagata, entering the brahman village of
Pancasala (Five Sal Trees) but receiving nothing,
returned with his bowl washed (as it was before he set
out).’^ If, revered Nagasena, the Tathagata was a
recipient of the requisites of robe-material, almsfood,
lodgings, and medicines for the sick, well then, false is
that statement which says: ‘ The Tathagata, entering
. . . returned with his bowl washed (as it was before
he set out).’ But if, on entering the brahman village of
Pancasala and receiving nothing, he returned with his
bowl washed (as it was before he set out), well then,
false is that statement which says: ‘ The Tathagata is a
recipient of the requisites of robe-material, almsfood,
lodgings, [155] and medicines for the sick.’ This too is

^0/. A. iv. 399. The quotation itself, if it be one, is not yet
traced.

^ This episode is given at S. i. 113 f. ; see ES, i. 143, n. 1, and also
DhA. iii. 257.

2i8

milinda's questions

a double-pronged question, very wide, difficult to pene-
trate;^ it is put to you; it is for you to solve.”

“ Sire, the Tatliagata was a recipient of the requisites
of robe-material . . . medicines for the sick. And
having entered the brahman village of Pancasala, but
receiving nothing, he returned with his bowl washed (as
it was before he set out). But that was the doing of
Mara, the Malign One.”

“ Well then, revered Nagasena, how was it that the
period of time, amounting to eons during which the
Lord had effected skill, came to an end ? How was it
that that skfil — an abiding in strength and urgency* —
was shut down® by Mara the Malign One who had only
just come on the scene Well then, revered Nagasena,
fault can be found with this proposition on two counts:
unskill is stronger than skill, and, Mara’s power was
greater than the Buddha’s power.”

“ Well then, the crown of a tree is weightier than the
roots, and evil® is stronger than the heaping up of special
qualities.”

“ Sire, it is certainly not just that unskill is stronger
than skill or that Mara’s power was greater than the
Buddha’s. So an explanation is desirable here. Sup-
pose, sire, a man were to bring- some honey or a honey-
ball® or another offering to a wheel-turning king, but that
the king’s janitor should speak to him thus: ‘ This is a
wrong time, sir, for seeing the king. Talce your offerings,
sir, and go away very quickly before the king inflicts a
punishment on you ’ ; and then that that man, trembling
and afraid with the fear of the punishment, should take
that offering and go away very quickly. Now, sire, is
that wheel-turner, merely because of an offering brought
at a wrong time, less powerful than the janitor, and could
he never receive any other offering ?”

^ dunnibedha, as at Miln, 233.

2 halavegavihdra, an abiding in ferocious strength.,

^ pihita. See Miln, 139. ^ adhunutthita.

^ It is impossible to render the comparative jpd'piya here.

® MA. ii. 78 explains madhupindika as a large sweet cake or
sugared meal made into cakes.

THE DILEMMAS II

219

“ No, revered sir, out of jealousy the janitor turned
away the oifering, but an offering for the king a hundred
thousand times its value may come in at another door.”

[156] “ Even so, sire, out of jealousy did Mara the
Malign One take possession of the brahman householders
of Pancasala, but various hundreds of thousands of other
devas, brmging a deathless^ deva-like nutritive essence,^
approached the Lord and, honouring him, stood with
their palms joined in salutation, thinking: ‘ We will
infuse the nutritive essence into the Lord’s body.’ ”

“ Let that be, revered Nagasena. The four requisites
(for a monk’s hfe) were easily gotten by the Lord, the
Supernal Person in the world,® the Lord who, when he
had been entreated by devas and men, made use of the
four requisites. But, on the other hand, as long as
Mara’s intention was successful it formed a stumbling-
block to the Lord’s (obtaining) food. My doubt on this
score is not cut off, revered sir; I am in doubt and
perplexed about it, and in regard to it my mind does not
appreciate'^ how the wretched, miserable, insignificant,
evil, unariyan Mara formed a stumbhng-block to the
receiving of alms by the Tathagata, arahant, Perfect
Buddha, the Splendid Foremost Person in the world
with the devas, potent® in glorious merit and skill,
unequalled, unrivalled, incomparable.”

“ Four are the stumbling-blocks, sire: the stumbling-
block (to a gift to a person who is) not specified; the
stumbling-block (to a gift made) to a particular person;
the stumbling-block (to a gift) that has been prepared;
the stumbling-block to maldng use (of a gift that has

^ amata^ perhaps ambrosial here,

2 amatd dihhd ojd, Gf> M, i. 245 where Gotama, before the
Enlightenment, refused the devas' offer for him to absorb the
deva-like nutritive essences through the pores of his skin.

® uttama'purisa as at S. iii. 118, iv. 384. Symbolism is perhaps
implied here: that this Highest Person had mounted to the top of
the cosmic Tree or Pillar, the ladder between earth and heaven.

^ fokhhandati^ to jump, leap forward; launch out into; enter into,
and so apprehend, appreciate. Gf. Miln, 36, 325.

^ samhhava, possibly meaning, since the Lord was the Way-
Shower, the origin of merit and skill.

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milinda’s questions

been or is being given). As to this, tbe stumbling-block
(to a gift to a person wbo is) not specified means : someone
makes a stumbling-block that is effective (against a gift
given) in general terms^ and without (the donor) having
specified^* (a special recipient) by saying: ‘ What is the
good of giving it to another ?’ — ^this is the stumbling-
block (to a gift to a person who is) not specified.

What is the stumbling-block (to a gift made) to a
particular person ? In this case the food that has been
prepared is pointed out as being for a definite person,
but someone makes a stumbling-block to this (plan) —
this is the stumbling-block (to a gift made) to a particular
person.

What is the stumbling-block (to a gift) that has been
prepared ? Here, whatever it is that has been prepared
is not received. (For) someone makes a stumbling-block
there — ^this is the stumbling-block (to a gift) that has
been prepared.

What is the stumbling-block to making use (of a gift
that has been or is being given) ? Here, to whatever
is the use (to be made of it) someone makes a stumbling-
block there — ^this is the stumbling-block to making use
(of a gift that has been or is being given). These, sire,
are the four stumbling-blocks.

But when Mara the Malign One took possession of the
brahman householders of Pancasala, what was for the
Lord’s use had been neither prepared nor made specific-
ally for him. [157] The stumbling-block was made
without it having been seen that he had not arrived and
had not reached (the village). But that was (so) not
of the one Lord only; for no one who at that time had
set out and arrived received any food that day. In the
world with its devas, Maras, Brahmas, in the generation
of devas and men with its recluses and brahmans I do
not see him who could make a stumbling-block (to a gift
made) for a specified person, (to a gift) that had been

^ anodissa, imrestricted to specified recipients.

^ adassanena. CPD. s.v. adittV mtaraya, says “ anodissa
adassanena proves that the author of MUn. hesitated between
‘ not seen ’ (root drj) and ‘ not pointed out ’ (root di9).”

THE DILEMMAS II

221

prepared for that Lord’s use. If anyone, out of jealousy,
were to make a stumbling-block (to a gift made) for a
specified person, (to a gift) that had been prepared,
then would his head split into a hundred or a thousand
pieces.

There are these four special qualities in a Tathagata,
sire, that are not to be obstructed by anyone. What
four ? No one is able to make a stumbling-block to the
receiving by the Lord (of a gift) made specially for him,
(of a gift) prepared for him. No one is able to make a
stumbling-block to the halo extending for a fathom all
round the Lord’s physical frame. No one is able to
make a stumbling-block to the Jewel of Knowledge that
is the Lord’s omniscience. No one is able to make a
stumbling-block to the Lord’s life-principle. These,
sire, are the four special qualities in a Tathagata that
are not to be obstructed by anyone. All these special
qualities, sire, are one m their essential function, they are
sound, unshakable, unassailable (by other beings), they
are causally ineffective (qualities), not to be interfered
with.^ Mara the Malign One, sire, hiding himself and
not being seen, took possession of the brahman house-
holders of Pancasala. As, sire, while thieves, hiding
themselves and not being seen in a king’s inaccessible
border districts, despoil the roads — but if the king should
see these thieves could they obtain safety ?”

“ No, revered sir, he might have them chopped up
with a sharp axe into a hundred or a thousand pieces.”

“ Even so, sire, Mara the Malign One, hiding himself
and not being seen, took possession of the brahman
householders of Pancasala. Or as, sire, a woman hiding
herself and not being seen by her own husband consorts
with another man, even so, sire, did Mara the Malign
One, hiding himself and not being seen, take possession
of the brahman householders of Pancasala. If, [158]

1 aphusani kiriydni, whicli Trenckner, p. 425, says “ seems wrong,
at any rate unintelligible to me ” ; Eh.D. does “ not pretend to
understand”; OPD says the passage is corrupt but suggests,
following FED., “ not to be touched ” for aphusani. The above
translation is therefore very tentative.

222

milinda’s questions

sire, tie woman consorts with the other man in full view
of her husband, can she obtain safety ?”

“ No, revered sir, her husband might kill her or harm
her or imprison her or reduce her to slavery.”

“ Even so, sire, Mara, the Malign One, hiding himself
and not being seen, took possession of the toahman
householders of Pancasala. If, sire, Maxa the Malign
One were to have made a stumbling-block to the Lord’s
use (of a gift made) for a specified person, (a gift) that
had been prepared, his head would have split into a
hundred or a thousand pieces.”

“ That is so, revered Nagasena. Mara the Malign One
acted as did the thieves: Mara the Malign One, hiding
himself, took possession of the brahman householders of
Pancasala. If, revered sir, that Mara the Malign One
had made a stumbling-block to the Lord’s use of (a gift
given) specially for mm, (or of a gift) that had been
prepared, his head would have split into a hundred or a
thousand pieces or his body would have been scattered
about like a handful of chaff. It is good, revered
Nagasena; thus it is, therefore do I accept it.”

[Second Division 6 : Not Knowing]

“ Eevered Nagasena, you say: ‘ He who unknowingly
makes onslaught on creatures stores up serious^ demerit.’^
And again it was said by the Lord when he was regulating
the Vinaya : ‘ There is no offence for one who does not
know. ’3 If, revered Nagasena, anyone without knowing
it is making onslaught on creatures and is (thus) storing
up serious demerit, well then, false is that statement

^ The comparative, halavatara, is used here,

. 2 This dictum, xmtraced, is hardly in accordance with the Vinaya
rulings, the spirit of which, as regards the taking of life, is expressed
in the opposing citation.

^ Vin, iii. 78 (Par. 3), iv. 49 ^ac. 20), iv, 125 (Pac. 61)~-all of
which are rules against the taking of human or animal life. But
in none of them is the phrase cited above attributed to the Buddha;
it occurs as part of the Old Commentary.

THE DILEMMAS II

223

which says: ‘ There is no offence for one who does not
Imow.’ But if there is no offence for one who does not
know, well then, false is that statement which says:
‘ Making onslaught on creatures without knowing it, he
is storing up serious demerit.’^ This too is a double-
pronged question, difficult to speak on, difficult to
overcome it is put to you; it is for you to solve.”

“This too was said by the Lord, sire: ‘He who
unlmowingly makes onslaught on creatures stores up
serious demerit.’ But again it was said by the Lord
when he was regulating the Vinaya: ‘ There is no offence
for one who does not know.’ There is a difference in
the meaning there. What is the [159] difference in the
meaning ? There is, sire, the (type of) offence in which
(contemporary) awareness counts (as a factor) for
acquittal, and there is the (type of) offence in which
(contemporary) awareness does not count (as a factor)
for acquittal.® It was in reference to that (type of)
offence, sire, in which (contemporary) awareness counts
(as a factor) for acquittal that the Lord said: ‘ There is
no offence for one who does not know.’ ”

“It is good, revered Nagasena, so it is; thus do I
accept it.”

[Second Division 7 : Leading the Order]

“ Revered Nagasena, this too was said by the Lord:
‘ Ananda, it does not occur to a Tathagata thus: I will
lead the Order of monks, or. The Order of monks is
dependent on me.’^ But again this was said by the
Lord when he was extolling the special qualities with
their essential nature of the Lord Mettej^a:® ‘ He will
lead an Order of monks numbering several thousands.

^ Here the quotation, if it is meant to be such, is worded differently
from its first postulation above.

2 duratikkama, of surpassing difficulty.

3 dpatti sanndvimokkhd dpatti no sanndvimokkkd, as at Vin. v. 116,
VinA. 1321, Kkvt 24; cf. MilnT, 29. See Intr., p. xlviii.

^ D. ii. 100. ® The next Buddha to come.

224

milinda’s questions

even as I now lead an Order of monies nmnbering several
hundreds.’^ If, revered Nagasena, tiie Lord said:
‘ Ananda, it does not occur to a Tathagata thus : I will
lead the Order of monks, or. The Order of monks is
dependent on me,’ well then, false is that statement
which says : ‘ I lead an Order of monks numbering
several hundreds.’ But if it was said by the Tathagata :
‘ As I now lead an Order of monks numbering several
hundreds,’ well then, false is that statement which says :
‘ Ananda, it does not occur to a Tathagata thus: I will
lead the Order of monks, or. The Order of monks is
dependent on me.’ This too is a double-pronged
question; it is put to you, it is for you to solve.”

“ This too was said by the Lord, sire: ‘Ananda, it
does not occur to a Tathagata: I will lead the Order of
monks, or. The Order of monies is dependent on me.’
When the Lord was extolling the special quahties with
their essential nature of the Lord Metteyya he said: ‘ He
will lead an Order of monks numbering several thousands
even as I now lead an Order of monks numbering several
hundreds.’ In this question, sire, one meaning is
incomplete, one meaning complete. ^ The Tathagata,
sire, does not conform to the assembly, but the assembly
conforms to the Tathagata. [160] This, sire, is conven-
tional parlance: ‘I,’ ‘mine’; this is not an ultimate
meaning. Absent, sire, is affection® in a Tathagata, absent
is clingmg, and for a Tathagata there is no seizing hold
(of anythiag) as ‘ mine.’ But there is help (for men) by
cleaviag to liim.* As, sire, the earth is the support of

^ D. iii. 76. ® See above, Miln., p. 148.

^ fema, regard, love, affection; here perhaps something more like
rdga, often to be translated as attachment (to worldly desires, etc.).

* upadaya pana avassayo hoti, of which the above is but a tentative
translation, the sense being derived in part from the simile following.
A hteral translation would be: but having laid hold of, there is
support, or help; and the meaning; but to them who grasp he is the
support; and the idea: that though the Tathagata grasps after
nothing in the world, his disciples will benefit by clinging or cleaving
to him (and his Dhamma). Si. reads upaMya pana upassayo
avaseso hoti which seems to mean: but by cleaving to him there is an
asylum (abode, home) that remains.

THE DILEMMAS II

225

beings wbo are based on the ground and is their home,
yet though these beings are based on it, the great earth
has no longings such as: ‘ These are mine.’ Even so,
sire, the Tathagata is the support of all beings and is
their home, yet though these beings are based on him,
the Tathagata has no longings such as ‘ These are mine.’
Or as a massive great cloud that is raining heavily gives
growth to grass, trees, cattle and men and maintains
their continuity, and though these beings all subsist by
rain, yet the great cloud has no longings such as: ‘ These
are mi n e.’ Even so, sire, the Tathagata generates and
maintains skilled mental states for all beings, and though
all these beings subsist by the Teacher, yet the Tathagata
has no longings such as: ‘ These are mine.’ What is the
reason for this ? It is due to his having got rid of wrong
view of self.”-’-

“ It is good, revered Nagasena, the question has been
well unravelled in a variety of ways; what was profound
has been made clear; the knot is severed, the thicket
made open, darkness made light; shattered are the tenets
of others; vision has uprisen for the sons of the Con-
queror.”

[Second Division 8: A Following that cannot be split]

“ Revered Nagasena, you say: ‘ The Tathagata’s
following cannot be split. But again you say: ‘ Five
hundred monks were split off at one stroke by Devadatta.’®
If, revered Nagasena, the Tathagata’s following cannot
be split, well then, false is that statement which says:
‘ Five hundred mo nk s were split off at one stroke by
Devadatta.’ If five hundred monks were split off at
one stroke by Devadatta, [161] well then, false is that
statement which says; ‘ The Tathagata’s following

^ atidnuditthii see above, p. 204, n, 3.

^ abhejjapariso. Of, D. iii. 172: a Buddba acquires a following
of monks, nuns, men and women lay-followers, asuras, nagas and
gandbabbas that cannot be split (by schism).

^ Cf. Vin, ii. 199 where Devadatta split the Order of monks and
went off to Gaya Head with 500 of them. Cf, also Miln, 107 ff., 214.

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milinda’s questions

cannot be split.’ This too is a double-pronged question ;
it is put to you; it is profound, hard to unravel, more
knotty than a knot; in regard to it this generation (of
people) is closed in,^ blocked,^ obstructed,^ covered and
enveloped. Show herein your power of knowledge
among other tenets.”

“ The Tathagata’s following cannot be split, sire, and
five hundred monks were split off at one stroke by
Devadatta. But this was on account of the power of the
splitter.® When a splitter exists, sire, there is no
‘ cannot be split.’ If there be a splitter a mother can
be split from her son, a son can be split from his mother,
a father can be split from his son, a son from his father,
a brother can be split from his sister, a sister from her
brother, friend can be split from friend, a boat construc-
ted of various timbers® can be split by the force and
violence of the waves, a tree full of luscious and juicy
fruit* can be spHt by the power and force of the wind,
and the finest sort of gold can be split by copper. But,
sire, this is not the intention of wise men, this is not the
resolve of the Buddhas, it is not the desire of the learned
that a Tathagata’s following can be split. Moreover, in
this case there was a reason on account of which it was
said : ‘ The Tathagata’s following cannot be split.’ What
was the reason in this case 1 It has never yet been
heard, sire, that a company has been split by what has
been done by a Tathagata’s act of grasping® or un-
friendly speech or by (his) faring after what is not the
goal or by (his) lack of equitability — so how could a
company be split when he is faring the faring ? On

* avato niyuto ovuto. See D. i. 246, M. iii. 131. Variants of ovuta
are opida, ophuta, etc. See also DA. 69.

® bhedaka, sometimes meaning a schismatic.

® At Miln. 376 such a boat is spoken of as helping people to cross
over.

^ madhukappasampannaphala, fruit abounding and flowing with
sweetness; madhu is honey, therefore sweetness, ripeness, hence
“ luscious ” ; kappa is here to be taken as “ juice,” so PED. Thus,
a tree the fruit (of which) is abounding in sweet juice.

® Manem, which Trenckner, p. 425, says is “ scarcely right.”
But the word in both its positive and negative forms is well known.

THE DILEMMAS III

227

account of this reason it is said that a Tathagata’s
following cannot be split. And have you ever been
informed of this, sire, that a Sutta has been handed
down in the nine-limbed speech of the Buddha^ to the
effect that it was because of something done by the
Bodhisatta that the Tathagata’s company was split ?”

“ Kevered sir, this has not been seen in the world,
nor has it been heard of. It is good, revered Nagasena,
so it is, therefore do I accept it.”

The Second Division

[Third Division 1 ; “ Dhamma is Best ”]

[162] “ Revered Nagasena, this too was said by the
Lord: For Dhamma, Vasettha, is best in the world
both for the here and now and for a future state/^
But on the other hand, a lay-devotee, a householder,
who is a stream-attainer for whom the sorrowful ways
are shut oif, who has attained to (right) views and under-
stood the Instruction,^ greets and rises up for a monk or
novice (though he be but) an ordinary man.® If,

^ navanga Buddhavacana. These nine divisions into which the
Teaching was at some time classified axe enumerated at e.g,^ M, i. 133
(see MLS. i. 171, notes) and Miln., p. 263.

2 This is a quotation from a famous verse occurring, e.g., at
D. i. 99, iii. 97, M. i. 358, S. i. 153, ii. 284, A. v. 327.

^ The Aggahha Sutta where this passage occurs {D. iii. 93 ff.) was
addressed to the two brahmans, Vasettha and Bharadvaja.

^Of.Miln.m.

® I.e., one who has not yet entered the stream (of Dhamma).
The passage, as such, has not been traced, and may not be intended
as a quotation. MA. i. 21 recognizes two kinds of ^uthujjanay the
blind one and the lovely one. It should be noticed that two kings
(one at D. i. 60-61, the other at M. ii. 101) each declares that he
would greet and stand up for his former slave and a former robber
respectively, now that these have entered the Order, since when,
it must be conceded, they were behaving in an exemplary fashion
and probably were more advanced than mere puthujjana. Com-
parable in spirit to the above sentiment are the eight important rules
for nuns, garudhammdy among which is the injunction that no matter
how long it is since a nun was ordained she must greet and rise up
for a monk ordained but that very day.

228

MILINDA S QUESTIONS

revered Nagasena, the Lord said: ‘For Dhamma,
Vasettha, is “ best in the world ” both for the here and
now and for a future state,’ well then, false is that
statement which says : ‘ A lay-devotee, a householder,
who is a stream-attainer . . . greets and rises up for a
monk or novice (though he be but) an ordinary man.’
If a lay-devotee, a householder, who is a stream-attainer
.... greets and rises up for a monk or novice (though he
be but) an ordinary man, well then, false is that state-
ment which says: ‘ For Dhamma, Vasettha, is “ best in
the world ” both for the here and now and for a future
state.’ This too is a double-pronged question; it is put
to you; it is for you to solve.”

“ This too was said by the Lord, sire: ‘ For Dhamma
Vasettha, is “ best in the world ” both for the here and
now and for a future state.’ And a lay-devotee, a
householder, who is a stream-attainer, for whom the
sorrowful ways are shut off, who has attained to (right)
views and understood the Instruction, greets and rises
up for a monk or novice (though he be but) an ordinary
man. But there is a reason for this. What is the
reason ? There are twenty things, sire, making a
recluse into a (true) recluse and two outward signs^
because of which a recluse is worthy of greeting, standing
up for, veneration and honour. What are the twenty
things making a recluse into a (true) recluse and the two
outward signs ? (They are) the best form of restraint,
the highest form of constraint, (right) faring, (right)
abiding, 2 self-restraint,® self-control,^ patience, docility,®
faring in solitude, delight in soKtude, solitary meditation,
conscience-and-shame, energy,® dihgence,’ undertaking

^ linga^ see Miln. 133.

2 Keferring to meditation or the four postures.

^ samyama: in body, speech and thought. According to MilnT.,
over the sense-faculties.

^ samvara: over the six senses, see e.^., M. i. 346; or, according
to MilnT., the control of the Patimokkha.

® soracca; cf. A. ii. 113, AA, ii. 161: being docile in regard to the
development of good character or behaviour. A A, hi. 120 speaks
of moral habit being pure {cf, AA. hi. 324, 371).

® In the four right efforts. In the quest for arahantship.

THE DILEMMAS III

229

of the training, the recitation (of its rules), the inter-
rogation,^ delight in moral habit and so forth, ^ being
without pleasure (in worldly things), the fulfilment of
the rules of training; wearing the yellow robe and being
shaven — [163] these, sire, are the twenty things making
a recluse into a (true) recluse and the two outward signs.
A monk lives undertaking these special qualities. By
not being deficient in these things, by fulfilling them,
accomplishing them and being possessed of them, he is
coming to® the adept’s stage, the arahant’s stage, he is
coming to the best stage of existence; it is because he is
thought of as close to arahantship that it is meet^ for
a lay-devotee who is a stream-attainer to greet and rise
up for a monk (though he be but) an ordinary man.
‘Thinking: ‘He has reached recluseship among those
whose cankers are destroyed but that company is not
for me,’ it is meet for a lay-devotee who is a stream-
attainer to greet and rise up for a monk (though he be
but) an ordinary man. Thinking: ‘ He has reached the
highest assembly but 7 have not reached that place.’ . . .
Thinking : ‘ He has acquired (the position of) hearing
the recitation of the Obligations, but 1 have not acquired
(the position of) hearing it.’ . . . Thinking: ‘ He allows
others to go forth (into homelessness) and ordains them,
he makes the Conqueror’s teaching grow, but I have
not acquired (the position of) doing that.’ . . . Think-
ing: ‘ He is one who carries out completely the slightest
rule of the training, but I do not proceed among
them.’ . . . Thinldng: ‘He has reached (the position
of wearing) the outward sign of a recluse, he is established
in the Buddha’s intention, but I am far removed from
this outward sign.’ . . . Thinking: ‘ Though with his
hair growing long in his armpits, slovenly and unadorned,

^ By Ms teacher or preceptor. MilnT. says learning the com-
mentary on the rules of training.

2 Moral habit, concentration, wisdom.

® ohhamati, reaches, falls on ’’ ; cf. niddam okhami, he fell asleep,
on sleep. PED. suggests that the word implies some internal change
or development; this is substantiated by its use above.

^ arahati ; probably a play of words with the foregoing arahantship
is intended.

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milinda's questions

he is yet anointed with the perfume of moral habit, but
I delight in adornment and ornaments,’ it is meet for a
lay-devotee who is a stream-attainer to greet and rise
up for a monk (though he be but) an ordinary man.
Moreover, sire, (the layman) thinking: ‘These twenty
things that make a recluse into a (true) recluse and the
two outward signs are all things that are found in a
monlc; he understands^ these things themselves, and gets
others to train themselves therein, but that tradition,
that training, are not for we,’ it is meet for a lay-devotee
who is a stream-attainer to greet and rise up for a monk
(though he be but) an ordinary man. [164] Moreover,
sire, it is like a prince who has studied (various kinds of)
lore with the family priest and trained in the duties of
a warrior; after a time when he has been anointed (king)
he (still) greets his teacher and rises up for liim, thinlcing:
‘He was my teacher.’^ Even so, sire, (a layman)
thinking: ‘ He is a teacher, one who upholds the succes-
sion (of teachers),’® it is meet for the lay-devotee who is
a stream-attainer to greet and rise up for a monk
(though he be but) an ordinary man. Moreover, sire,
by this disquisition you should know that this is the
greatness and unequalled magnitude of the monk’s stage :
that if, sire, a lay-devotee who is a stream-attainer
achieves arahantship* there are only two bourns for him,
no other: either he may attain complete nibbana this
very day or he may come to monk-status.® For, sire,
that going forth is immovable, great and lofty,® that is to
say the monk’s stage.”’

^ dhdreti, or, possesses, bears in mind.

2 sikhkapaka^ trainer (in good rules).

^ vamsadhara^ or who carries on the lineage, i.e., the tradition.
But I use tradition for dgarm, what is handed down, what comes
down.

^ At Kva, 267 it is asked whether a householder can be an arahant.
0/. M, i. 483.

® Of, the two bourns or goings, gaii, for a householder who becomes
an arahant, Miln, 264.

® Of, the mountain-peak, Miln. 322.
hhikkhuhhumi. The word for monk-status above is hhikkhu-
hhdva. The two words are in close proximity again at Miln. 192.

THE DILEMMAS III

231

“ Revered Nagasena, the question has been gone into
with knowledge; it is well unravelled by your powerful
and great discretion; it is a question that only one as full
of discretion as you are is competent to disentangle thus.”

[Third Division 2: The Tathugata furnishes Weal]

“ Revered Nagasena, you say: ‘ The Tathagata,
removing woe from all beings furnishes them with
welfare.’^ And again you say: ‘ While the Disquisition
on Dhamma which is the Simile of the Mass of Fire was
being spoken hot blood issued from the mouths of as
many as sixty monies.’^ Revered sir, while the Tatha-
gata was teaching the Disquisition on Dhamma which is
the Simile of the Mass of Fire he was removing welfare
from those sixty monks and furnishing them with woe.
If, revered Nagasena, the Tathagata, removing woe
from all beings furnished them with welfare,® well then,
false is that statement which says: ‘ Wliile the Dis-
quisition on Dhamma which is the Simile of the Mass of
Fire was being spoken hot blood issued from the mouths
of as many as sixty monks.’ If while the Disquisition
of Dhamma which is the Simile of the Mass of Fire was
being spoken hot blood issued from the mouths of as
many as sixty monks, [165] well then, false is that
statement which says : ‘ The Tathagata, removing woe
from all beings, furnishes them with welfare.’ This too
is a double-pronged question; it is put to you, it is for
you to solve.”

“ Sire, the Tathagata, removing woe from all beings,
furnished them with welfare. And when the Disquisition
on Dhamma which is the Simile of the Mass of Fire was
being spoken hot blood issued from the mouths of as

® Not traced in the Tipitaka though the sentiment expressed is
common enough. Gf. SnA. i. 128 where karuna, compassion, is
explained as the desire to remove anguish and woe from all beings.
An apparently longer quotation, including this sentence, has
occurred at Miln. 108.

® See the Aggikkhandhupama Sutta at A. iv. 128-136.

® Of. Miln. 108.

232

milinda’s questions

many as sixty monks. But that was not on account of
anything the Tathagata did, that was simply on account
of what they did themselves.”

“ Kevered Nagasena, if the Tathagata had not spoken
the Disquisition on Dhamma which is the Simile of the
Mass of Fire would hot blood have issued from their
mouths ?”

“ No, sire. It was when these, who had been
proceeding falsely, heard the Lord’s Disquisition on
Dhamma that a fever arose in their bodies, and it was
because of that fever that hot blood issued from their
mouths.”

“ Well then, revered Nagasena, it was due only to
something done by the Tathagata that hot blood issued
from their mouths. There the Tathagata only was the
main cause^ of their destruction.® Suppose, revered
Nagasena, that a snake should enter an ant-hill, and a
man who wanted some soil should break up the ant-hill
and take away some of the soil, but in doing so were to
close up the hollow® (inside) the ant-hill so that not
getting any air there (the snake) should die. Now,
revered sir, did not that snake come to its death through
the man’s doing ?”

“ Yes, sire.”

“ Even so, revered Nagasena, it was there the
Tathagata only who was the main cause of their des-
truction.”

“ While the Tathagata was teaching Dhamma, sire,
he showed neither approval nor repugnance; freed from
approval and repugnance, he taught Dhamma. While
he was teaching Dhamma thus, those who were faring
along rightly therein were awakened,^ but those who
were faring along wrongly fell. As, sire, when a man
is shaking a mango or wood-apple or honey-tree,® the

^ adhikdra. The Dictionaries do not give the word this meaning,
but it is the only one to fit the context.

2 The idea being that once a man has vomited up hot blood he
cannot live.

3 susiray here a noun. ^ To arahantship.

® madhukay Bassia latifolia.

THE DILEMMAS III

233

strong fruits that are firmly attached (to the tree) remain
there imdisturbed, while the fruits that have rotten
stalks and are but feebly attached there [166] fall.
Even so, sire, when the Tathagata was teaching Dhamma
he showed neither approval nor repugnance; freed from
approval and repugnance, he taught Dhamma. While
he was teaching Dhamma thus, those who were faring
along rightly therein were awakened, but those who were
faring along wrongly fell. Or as, sire, a farmer wanting
to sow corn ploughs a field, but during the ploughing
many hundreds of thousands of grasses die; even so, sire,
while the Tathagata was awakening beings whose minds
were ripe, freed from approval and repugnance, he taught
Dhamma. While he was teaching Dhamma thus, those
who were faring along rightly therein were awakened,
but those who were faring along wrongly died like those
grasses. Or as, sire, men press sugar-cane in a mill for
the sake of its juices, but while they are pressing the
sugar-cane they also press such worms as pass into the
mouth of the mill; even so, sire, while the Tathagata was
awakening beings whose minds were ripe and was pressing
them severely^ in the (sugar-)mill of Dhamma, those
who were faring along wrongly therein died like those
worms.”

“ Eevered Nagasena, did not those monks fall because
of that teaching of Dhamma ?”

“ Now, sire, does a carpenter (merely by) .preserving a
piece of timber make it straight and quite clear (of
twists and knots)

^ abhipUdyati, to squeeze hard, to let or make someone squeeze
hard. The secondary sense no doubt is that he was, in canonical
words, questioning, cross-questioning and pressing them for an
answer to his questions.

^ parisuddha. Cf, M, i. 31, where the wheelwright tries to shape
away all crookedness, twists and knots from a felloe so that it
might be “ clear,’’ Buddha, or free of them. The words in the
brackets have been added from this M. passage. The underlying
notion of course is that nothing can be used properly imless it has
been properly prepared. So too the mind cannot be rightly used
(in meditation) unless the preparatory work of clearing or purifying
body and speech (the sllas) of all taints and impediments to mental
development has been well and properly carried out.

234

milinda’s questions

“ No, revered sir, it is by removing^ unsuitable parts,’^
revered sir, that the carpenter makes that piece of timber
straight and quite clear (of twists and knots).”

“ Even so, sire, the Tathagata (by merely) preserving
his following is not able to awaken beings who are
capable of being awakened; but it was by removing the
beings who were faring along wrongly that he thus
awakened those beings who were capable of being
awakened. But, sire, those who are faring along wrongly
fall because of their own doing. As, sire, a plaintain,
bamboo or she-mule are destroyed by that to which they
themselves give birth,® so, sire, those who are faring
along wrongly are destroyed and fall because of their
own doing. As, sire, thieves have their eyes plucked
out, are impaled and decapitated because of their own
doing, even so, sire, those who are faring along wrongly
are destroyed by their own doing and fall from the
Conqueror’s teaching.

[167] Nothing was done by the Lord or by others to
those sixty monks from whose mouths hot blood issued;
it was by their own doing only. Suppose, sire, a man
should give ambrosia* to all people, and they, healthy
and long-hved, having eaten of that ambrosia should be
free of all illnesses; but then a man who had eaten of it
might die because of his bad digestion. Now, sire,
would not that man who had given the ambrosia attain
some demerit from that source ?”

“No, revered sir.”

“ Even so, sire, the Tathagata gave deathlessness,* the

* apanetva, the same word as that used in the first “ citation ” the
king brings forward in this dilemma.

® vajjaniya, what is to be shunned, improper.

® This is an allusion to a well-known verse found, e.g., at Yin.
ii. 188, S. i. 154, A. ii. 73, Netti 130;

Truly its fruit the plaintain does destroy.

Its fruit the bamboo, its fruit the reed;

So honours too destroy the fool
Just as its embryo the mule.

^ amata, the undying = nibbana; also ambrosia, the “food of
the gods.”

THE DILEMMAS III

235

gift of Dhamma/ to devas and mankind in the ten-
thousand- world-system; those beings who are able^ for
it awaken through the deathless Dhamma; but those
beings who are not able for it are destroyed and fall
through the deathless Dhamma. Food, sice, preserves
the life of all beings,® but if some who have eaten of it
die of cholera,* would not the man who had given the
food, sire, attain some demerit from that source ?”

“ 0 no, revered sir.”

“ Even so, sire, the Tathagata gave deathlessness, the
gift of Dhamma, to devas and mankind in the ten-
thousand-world-system; those beings who are able for it
awaken through the deathless Dhamma; but those beings
who are not able for it are destroyed and fall through the
deathless Dhamma.”

“ It is good, revered Nagasena; so it is, therefore do I
accept it.”

[Third Division 3 : Allaying Doubt]

“ Revered Nagasena, this too was said by the Lord:

‘ Control of body is good, good is control of speech,
Control of mind is good, good is control in evorytliing.’®

And again when the Tathagata was seated in the midst of
four assemblies he showed Sela the brahman in front of
the devas and mankind the sheath-cased which was
cloth-hid.® If, revered Nagasena, [168] it was said by

^Cf. Dhf. 151: dhammo na jaram upeti, Dhamma ages not;
and Dhp. 354; sabbaddnam dJiammaddnarh jindti, every gift the gift
of Dhamma conquers.

* bJiabbd, capable, qualified for. Of. DA. 682 where the Lord
arranged some devas into two groups according as they were bhabbd
or abhabbd and then, “ getting rid of those who were abhabbd, he
examined those who were bhabbd.”

® Cf. Khp. IV, A. V. 50, 55: sabbesaMd dhdraithitikd, aU beings are
subsisters by nutriment, though the word for “ food ” above is
bhojana, not dhdra.

* Of. Miln. 153.

® S. i. 73; Dhp. 361. Also Miln. 399; quoted at MA. iii. 211.

* One of the 32 Marks of a Great Man revealed to Sela; see M. Sta.
92, Sn., p. 103 ff. which this part of Miln. appears to follow closely.

236

milinda’s questions

the Lord : ‘ Control of body is good,’ well then, false is
that statement which says he showed Sela the brahman
the sheath-cased which was cloth-hid. If he showed
Sela the brahman the sheath-cased which was cloth-hid,
well then, false is that statement which says: ‘ Control
of body is good.’ This too is a double-pronged question ;
it is put to you, it is for you to solve.”

“This too was said by the Lord, sire: ‘Control of
body is good.’ And the sheath-cased which was cloth-
hid was shown to the brahman Sela. To him in whom,
sire, doubts have arisen about the Tathagata, then for
the sake of awakening him the Lord shows the relevant
part of his body by means of his psychic power, and he
(Sela) saw that self-same wonder.”

“ But who can believe this, revered sir, that in an
assembly only one person saw what was hidden, while
the rest (of the people), though they were there, did not
see it ? Please will you point out a reason to me for
this. Conviuce me by a reason.”

“ But have you, sire, ever seen some ill man surrounded
by his relations and friends ?”

“ Yes, revered sir.”

“ And does the assembly see this feeling, sire, from
which feeling the man is suffering 1”

“ No, revered sir, only the man himself experiences
that.”

“ Even so, sire, only to him in whom doubts have
arisen in regard to the Tathagata does the Lord, for the
sake of awakening (him), show the relevant part of his
body by means of his psychic power; he alone sees that
wonder. Or as, sire, some demon^ might enter a man —
would that company, sire, see'® the possession by that
demon ?”

Of. M. Sta. 91 where the brahman youth Uttara was granted this
same experience so as to be able to tell his aged teacher Brahmayu
whether the Lord were indeed a Perfect Buddha which, in the
brahmans’ view, he would be if he had all the 32 marks on his body.
bhuta, here amanussa must be implied, see Sn. 222.

^ passaii. I keep the literal “ see,” but often other activities are
meant, such as “ know.”

THE DILEMMAS III

237

“ 0 no, revered sir, only that afflicted man sees the
arrival of that demon.”

“ Even so, sire, it is only he in whom doubts have
arisen about the Tathagata that sees that wonder.”

“ Done by the Lord, revered sir, was what was difficult
to do in showing to only one person that which cannot
be seen.”

“ The Lord, sire, did not show what was hidden, [169]
but through his psychic power he showed its shadow.”^

“ Even if what is seen, revered sir, is seen only as a
shadow, he who has (so) seen what was hidden has arrived
at his goal.”2

“ The Tathagata, sire, did what was difficult to do in
order to awaken beings who were capable of being
awakened. If, sire, the Tathagata had neglected
anything whatsoever that he might have done,® beings
who were capable of being awakened could not have
awakened. But inasmuch, sire, as the Tathagata was
knowledgeable in earnest disciplines^ to awaken those
who were capable of being awakened, therefore by
whatever was the earnest discipline by which those
awakened who were capable of being awakened, it was
by that earnest discipline that the Tathagata awakened
those who were capable of being awakened. As, sire, a
physician and surgeon approaches a miserably ill man
with whatever remedy it is by which he is to be cured:
making one who has to have an emetic have one, making
one who is to have a purgative take one, making one who
is to be treated with ointment be so treated, making one
who is to be given an injection of fragrant oil be so
treated. Even so, sire, by whatever was the earnest
discipline by which beings awakened who were capable

^ An elaboration of canonical accounts. Of. DA. 275-276,
MA. iii. 369, SnA. 452.

2 nitthd, conclusion; here, ascertaining whether the Buddha were
indeed complete as to all the 32 marks of a Great Man.

® Anything he might have done ” is hiriyam hiriyam^ action
after action, this action or that by which he might awaken any
particular person to arahantship.

^ yogannu, as at Miln. 110.

238

milinda’s questions

of being awakened, it was by that earnest discipline that
the Tathagata awakened them.

Or as, sire, a woman difficult to be delivered shows a
physician what is hidden and cannot be seen, even so,
sire, by his psychic power did the Tathagata show the
shadow of what was hidden and could not be seen in
order to awaken those beings who were capable of being
awakened. ‘ What camiot be seen,’ sire, has no chance^
relative to a man. If, sire, some one could awaken by
seeing the Lord’s heart, by earnest discipline would the
Lord show him even his heart. Knowledgeable in
earnest disciplines, sire, was the Tathagata and (also)
skilled in teaching. Did not the Tathagata, sire, on
knoAving the Elder Nanda’s resolve^ take him to that
deva-abode® and show him the deva-maidens, thhiking :
‘ This young man of family will be awakened by this
means ’? imd so it was that that young man of family
was awakened. For, sire, in a variety of ways, and
showing contempt for, scorning and despising all lovely
attributes, did the Tathagata, for the sake of awakening
him, show him the dove-footed nymphs. In this way
the Tathagata, who was knowledgeable in earnest
disciplmes, was also skilled in teaching.

And again, sire, the Tathagata, going up to him gave
a fine piece of cloth to the Elder Panthaka the Lesser^
who was grieved and dejected at being shut out (of the
monastery)® by his brother. He thought: ‘Let this

^ okdsa; occasion, opportunity are among the various meanings
of this word.

2 Vd. 21 if., DhA, i. 118, Jd. ii. 92-9L Nanda intended to return
to the secular life as he was discontented with the monk’s wav of
life, and a beautiful girl he Imew was an added reason for his making
this decision; but the Buddha knew that in Nanda’s eyes her charms
would pale beside those of the deva-maidens.

^ That of the Thirty-Three, Ud. 22.

^ The story is given at ThagA, ii. 236 ff., DhA. i. 244 ff., iv. 180 f.,
Jd. i. 114 ff.; and his verses are at Thag. 557 ff. At A. i. 24 he is
placed chief among the monks on two counts.

® nihJcaddhatij to throw out. Culapanthaka was rather dull and
stupid, and one day his elder brother, who was collecting all the
monks in a monastery the Buddha was to visit, omitted only the

THE DILEMMAS III

239

young man of family be awakened by this [170] and
in this manner this young man of family attained
mastery in the Conqueror’s Teaching. In this way the
Tathagata, who was knowledgeable in earnest disciplines,
was also skilled in teaching.

And again, sire, the Tathagata on being questioned by
the brahman Mogharaja did not reply until the third
time,® thinking: ‘ This young man of family’s pride will
be humbled thus; by the humbling of pride there will be
an understanding (of the four truths).’ Thus was pride
humbled in this young man of family; by the humbling
of his pride this brahman attained to mastery in the six
super-knowledges. In this way the Tathagata, who was
knowledgeable in earnest disciplines, was also skilled in
teaching.”

“ It is good, revered Nagasena, the question has been
unravelled in a variety of ways, the thicket cleared, the
darkness made light, the knots severed, shattered are
the tenets of others, through you has vision uprisen for
the sons of the Conqueror; without illumination are
members of other sects; you have come to be the most
excellent teacher of a host of followers.”

younger brother; ho threw him out of the vihara, and he stood
weeping against the door.

^ The Buddha, according to some accounts, took him into the
Gandhakuti, and making him sit facing east, gave him a piece of
cloth and told him to wipe his face with it while repeating the words
rajoharanam rajo?iaraij,am (away with dust: passion). Noticing
that the cloth gradually became soiled, Culapanthaka concentrated
his mind on the impermanence of all constructed things, grew in
insight through jhana and attained arahantship.

® See Sn. 1116 and the Buddha’s answer at Sn. 1119, quoted at
Kvu., p. 64:. This was the third time Mogharaja had put his question.
The other occasions were before the preaching of the Ajitasutta
{A. V. 229) and the Tissa-Metteyya Sutta (Sn. 814 if), according
to SnA. 601. On these two occasions the Buddha did not reply
because he knew Mogharaja was not ready to receive the teaching.
It was of course not unusual, in fact it was perhaps more usual,
for a questioner to ask his question up to the third time, ydvaiatiyarh,
as here, before he was answered.

240

milinda’s questions

[Third Division 4: Speech about the Foolish Man]

“ Revered Nagasena, this too was said by the Elder
Sariputta, the General under Dhamma: ‘ In the conduct
of speech, your reverence(s), the Tathagata is quite pure.
The Tathagata has no wrong conduct of speech that he
should guard, thinking: Let not another think this of
rae.’^ And again, when the Tathagata was laying down
(the first offence entailing) Defeat as a result of the
improbity of the Elder Sudinna, a Kalandaka’s son, he
addressed him with harsh words and the epithet ‘ foolish
man.’^ In consequence of the epithet ‘ foolish man ’ the
Elder was so terrified with fear of the teacher and so
conscience-stricken he was unable to pierce the ariyan
Way.® If, revered Nagasena, the Tathagata was quite
pure in the conduct of his speech, if the Tathagata had
no wrong conduct of speech, well then, false is that
statement which says : ‘ As a result of the improbity of
the Elder Sudinna, a Kalandaka’s son, he was addressed
by the Tathagata with the epithet “ foolish man.” ’
But if, as a result of the improbity of the Elder Sudinna,
a Kalandaka’s son, the Lord addressed him with the
epithet ‘ foolish man,’ [I*?!] well then, false is that
statement which says : ‘ The Tathagata is quite pure in
the conduct of his speech, the Tathagata has no wrong
conduct of speech.’ This too is a double-pronged
question; it is put to you; it is for you to solve.”

“ This too, sice, was said by the Elder Sariputta, the
General under Dhamma : ‘ In the conduct of speech,

^ D. iii. 217 : the Sangiti Suttanta is supposed to have been
uttered by Sariputta. Cf. also A. iv. 82 (the same words spoken
by the Buddha). The passage is quoted at SA. 277, SnA. 37.
Similar sentiment found at M. i. 319.

® Parajika I, Vin. iii. 11 ff.

® The rebuke is to be found at Vin. iii. 20, and there is no doubt
but that it was a strong one. But the Elder’s terror and its results
are not part of the canonical account of this episode. VinA. 270
holds that Sudinna was not guilty of the Parajika offence because
he was adikammilca, the first-doer — ^he on account of whom the rule
came to be formulated.

THE DILEMMAS III

241

your reverence(s), the Tathagata is quite pure. The
Tathagata has no wrong conduct of speech that he
should guard, thinking: Let not another think this of
me.’ And when the Lord was laying down (the first
offence entailing) Defeat as a result of the improbity of
the Elder Sudinna, a Kalandaka’s son, he addressed
him with the epithet ‘ foolish man.’ But that was not
(said) from a corrupt mind, it was (said) without anger,^
and was due to characterizing him with exactitude.^
And what herein is ‘ characterizing with exactitude ’?
If, sire, a man does not understand the Four Truths while
he is in this individuality, futile® is his manhood; if,
while he is doing one thing and by another (way) it
happens, it is on account of this that he is called ‘ foolish
man.’ Thus, sire, the Lord addressed the venerable
Sudinna, a Kalandaka’s son, with a just epithet,^ not
with untrue words.”

“ Eevered Nagasena, even if (someone) speaks abusing
(another) justly, we should inflict a small punishment®
on him ; it is indeed an improbity that, for the sake of
some matter, he abuses (him), and does not use the
ordinary modes of speech.”®

“ But have you, sire, ever heard of anyone (giving) a
respectful salutation to, or rising up for, or (showing)
reverence to, or making an offering to a wrong-
doer

“ No, revered sir, whatever kind of wrong-doer he be,
if he merit censure, if he merit reproof, they cut off his

^ asdrambJiena.

2 ydthdvalalclchaij^ena. Of. ydthdvavacana at Miln. 214, and
sahhadliam7naydthdva-asa7npapivedhalakhliand avijjd (ignorance is
the characteristic of not penetrating all things with exactitude) at
Netti 27.

^ mogJia, a word which in the compound ^nogJiapurisa 1 translate
‘‘ foolish (man)/’

^ sabhavavacana, an epithet of individual essence, one based on
truth, reality.

^ kahdpana danda. Since hahdpana was a copper coin of small
value, daii^ might be rendered here by fine/’

® visum vohdram dcaranto^ without indulging in common parlance.
^ kJialita, a criminal.

242

MILINDA S QUESTIONS

head and they strike him and they imprison him and
they kill him and they bring Mm to ruin.”^

“ Well then, sire, was only a proper action done by the
Lord and not an improper action

“ A proper one, revered Nagasena. For he was doing
suitably and becomingly what had to be done; and,
revered Nagasena, on hearing that it was the Tathagata,
the world with the devas is ashamed and conscience-
stricken, the more so when they see (an evil-doer), and
most of all when they approach one to pay him honour.”

[172] “ Does a physician, sire, give softening* medicines
in a case where the body is full of bad humours, where the
humours are disturbed ?”®

“ No, revered sir, anxious for health he gives sharp,
scarifying* medicines.”

“ Even so, sire, the Tathagata gives instruction for the
allayment of all the diseases of the defilements. The
Tathagata’s words, even when harsh, soften beings and
make them pliable. As, sire, hot water softens anything
that can be softened and makes it pliable, even so, sire,
the Tathagata’s words, even when harsh, are to the
purpose® and are imbued with compassion. As, sire, a
father’s way of speaking to his cMldren is to the purpose
and is imbued with compassion, even so, sire, the
Tathagata’s words, even when harsh, are to the purpose
and are imbued with compassion. The Tathagata’s

* Beading jhapenti instead of japenti as suggested by Dr Edward
Muller, see QKM. i. 240, n. 2. 'BntjdpHi could be a causative of
jayati (two other forms given at PEB.), meaning to cause to pillage
or rob, so; to divest a person of his property. The word occurs
also at Miln. 227.

* sinehaniya, oily, lubricating.

® kupite dose. Cf. Miln. 43 and DA. 133. See also Vin. i. 206,
279, ii. 119; BD. iv. 394, n. 1.

* lekhaniya; obviously connected with the process of writing or
engraving, lekhd, no doubt still done with a stele at the time of the
compilation of MUn.

® attkavatt Cf. S. i. 30, Thag. 740, Jd. v. 374. At ThagA. iii. 24
atthava is apparently glossed by buddhimd, discerning, having
discretion. See M. i. 395 for the Tathagata knowing the right
time to explain a speech that may or may not be agreeable to people,
because he “ has compassion for creatures.”

THE DILEMMAS III

243

words, sire, even when haxsh,^ are (spoken) so that beings
may abandon the defilements. As, sire, the drinking of
nasty smelling medicines® and the swallowing of highly
concentrated® drugs remove illness from beings, even so,
sire, the Tathagata’s words, even when harsh, are to the
purpose and are imbued with compassion. As, sire, a
ball of cotton, even though large, in falling on a man’s
body causes him no pain, even so, sire, the Tathagata’s
words, even though harsh, give rise to anguish in no one.”

“ In many a way, revered Nagasena, has this question
been well analysed. It is good, revered Nagasena ; so it
is, therefore do I accept it.”

[Third Division 5 : The Talking Tree]

“ Eevered Nagasena, this too was said by the Tatha-
gata :

‘ What is the reason, brahman, that you,

Putting forth energy, always diligent,

Ask this incognisant,* unhearing judas-tree

That does not know the knowable,® after its welfare ?’®

[173] And again it was said:

‘ Thus did the aspen tree’ instantly® address him:

There is also my bidding: Bharadvaja, listen to me.’

If, revered Nagasena, a tree is incognizant, well then,
false is that statement which says there was conversation
between the aspen tree and Bharadvaja. If there was

^ Cf. also A. ii. 112. ^ gomuttd,

^ virasa, taking rasa as essence, and vi- as an intensifying prefix.

^ acetanaf above, Miln, 96.

® Beading jiawam with Miln. against jiawo of Jd. iii. 24.

^ Jd. iii. 24 (No. 307), but where this verse is attributed to the
Bodhisatta, at that time the devata of the tree.

’ Jd. iv. 210. Attributed to “ the Teacher.” The phandana-
rukhha, also mentioned at A. i. 202, is a tree that quivers, a Dalbergia.
It appears to be, as said at GS. i. 183, n. 5, aspen, poplar or bo-tree.
Jd. Trans, iv. 129 ff. has “ plassey tree ” ; QKM. aspen tree.” The
judas-tree ” above is jpaldsa, Butea frondosa.

® tdvade\ at Jd. iv. 210 v.l. is demtd.

244

milinda’s questions

conversation between tbe aspen tree and Bharadvaja,
well then, false is that statement wbicb. says that a tree
is incognizant. This too is a double-pronged question;
it is put to you, it is for you to solve.”

“This too, sire, was said by the Lord; ‘A tree is
incognizant.’ And there was conversation between the
aspen tree and Bharadvaja. But this is a statement
that is a recognized form of speech; an incognizant tree,
sire, has nothing called conversation, but ‘ tree,’ sire, is
a synonym for the devata who inhabits that tree, and to
say ‘ the tree converses ’ is the popular expression. As,
sire, people commonly speak of a waggon that is filled
with corn as a corn-waggon though it is not made of
corn but of timber, yet it is because corn is piled up in
that waggon that people commonly speak of it as a
corn-waggon — even so, sire, a tree does not converse, a
tree is incognizant, but as ‘ tree ’ is a synonym for the
devata who inhabits that tree, so to say ‘ a tree con-
verses’ is the popular expression. Or as, sire, one
commonly says : ' I am churning buttermilk ’ when one
is churning curds, and though what one is churning is
not buttermilk, yet one commonly says, ‘ I am churning
buttermilk ’ though he be only churning curds; even so,
sire, a tree does not converse, a tree is incognizant, but
as ‘ tree ’ is a synonym for the devata who inhabits that
tree, so to say ‘ a tree converses ’ is the popular expres-
sion. Or as, sire, (a man) anxious to prepare something
that does not exist commonly says, ‘ I am preparing
something that does not exist,’ [174] and commonly
speaks of what is not ready as if it were ready — ^thus this
is a recognized form of speech — even so, sire, a tree does
not converse, a tree is incognizant, but as ‘ tree ’ is a
synonym for the devata who inhabits that tree, so to
say ‘ a tree converses ’ is the popular expression. It is
orJy in accordance with whatever recognized form of
speech people commonly use, sire, that the Tathagata
teaches Dhamma to beings.”^

1 Cf. D. ii. 109 : “ Now I know well that when I approached varions
large assemblies, even before I had sat down there or had spoken
or begun to talk to them, whatever might have been their sort I made

THE DILEMMAS' III

245

“ It is good, revered Nagasena; so it is, therefore do
I accept it.”

[Third Division 6; The Eesults of
(the Buddha’s Last) Meal]

“ Revered Nagasena, this too was said by the Elders
who were holding a Recital of Dhamma 4

‘ When he had eaten Cunda’s meal,

The coppersmith’s — ^thus have I heard —

The Buddha contracted an illness
That lasted unto his death.

But again, it was said by the Lord : ‘ These two alms-
gatherings, Ananda, equal, of equal fruit and equal in
result, are of much greater fruit and much greater
advantage than any other alms-gathering.’® If, revered
Nagasena, a painful illness arose in the Lord after he had
eaten Cunda’s meal and the feelings lasted and went on
until his death, ^ well then, false is that statement which
says : ‘ These two alms-gatherings, Ananda, equal, of
equal fruit and equal in result, are of much greater fruit
and much greater advantage than any other alms-
gathering.’ But if these two alms-gatherings, equal, of
equal fruit and equal in result, are of much greater fruit

myself of a like sort, wliatever their language so was my language.
And I rejoiced them with a talk on Dhamma . . . See also
M, iii. 234 f. for use of dialect words; and J. J, Jones, Mhvu. Tmnsl,
iii., p. xiv if.

^ Dhammasangiti, referring to the First Council which was held
at Rajagaha soon after the parinibbdna. On such an occasion
Dhamma is chanted, thus the word sangUi; but Recital or Recitation
appears a more appropriate rendering to Western ears. It is to be
hoped it conveys the idea of a chanted recital in solemn conclave .
DA, 568 likewise says that the following verses were spoken by the
Elders who held this Council.

2 D, ii. 128, Ud. 82, which read dMro, valiant man, hero, meditator,
instead of Miln's Buddho. The whole episode is recounted at
D, ii. 126 ff., Ud. 81 if.; for excellent notes see Woodward, Min.
Anth. II. 99 if.

^ D. ii, 135, but with a slightly different reading.

4 Of. D. ii. 127, Ud. 82.

246

milinda’s questions

and much, greater advantage than any other alms-
gatherings, well then, false is that statement which says :
‘ After the Lord had eaten Cunda’s meal a painful illness
arose in him and the feelings lasted and went on until
his death.’ How could that alms-gathering, revered
Nagasena, be of great fruit when it was imbued with
poison, be of great fruit when it gave rise to illness,
[ 176 ] be of great fruit when it brought about the termina-
tion of (the Buddha’s) life-span, be of great fruit when
it conveyed away the Lord’s life-principle ? Tell me a
reason for this for the refutation of those holding other
tenets. People are bewildered about this thinking that
the dysentery came from his eating too much out of
greedmess. This too is a double-pronged question; it
is put to you, it is for you to solve.”

“ This too, sire, was said by the Elders who were
holding a Recital of Dhamma :

‘ When he had eaten Ounda’s meal.

The coppersmith’s — ^thus have I heard- -
The Buddha contracted an illness
That lasted unto his death.’

And it was said by the Lord: ‘ These two alms-gatherings,
Ananda, equal, of equal fruit and equal in result, are of
much greater fruit and much greater advantage than
any other alms-gathering.’ What two ? There is that
alms-gathering which when a Tathagata has eaten of it
he fully awakens’- to the supreme perfect Awakening;^
and there is that alms-gathering which when he has
eaten of it he attains complete nibbana in that element
of nibb§na which is without any residue of cling in g (to
existence).® These are the two alms-gatherings which,

^ Beading abhisambujjhati with D. ii. 136 and Si. for Miln/s
-bujjhi. Sujata offered her gift of food to the Bodhisatta (not to
the Buddha), see Jd. i. 68 ff., DhA. i. 86.

* This was Sujata’s gift in the case of the Buddha Gotama, and
was the last meal he ate before he attained nibbana.

* anupddisesanibbdna is hhandha-nibbdna^ the extinguishing of
the khandhas, the five groups of grasping, through extirpating
clinging (upddi) to them. The other form of nibbana is kilesa-
nibbana, the burning up of the defilements. See ItL, pp. 38-39.

THE DILEMMAS III

247

equal, of equal fruit and equal in result, are of mucli
greater fruit and much greater advantage than any other
ahns-gathering.’^ But this alms-gathering is of a great
and special quality, of manifold advantage. The devatas,
sire, uplifted and pleased in mind, and thinking : ‘ This
is the Lord’s last alms-gathering,’ sprinkled a deva-like
nutritive essence over those truffles.^ And indeed they
were well and lightly cooked, pleasant, juicy,® beneficial
for the digestion.'^ It was not from that source, sire,
that an illness arose in the Lord that had not (so far)
arisen, but it was, sire, because of the natural weakness
of the Lord’s physical frame® and because of the waning
of the components of his life-span® that the illness which
arose in hun grew so much worse. As, sire, a fire that is
burning in a normal way blazes up much more when
more fuel is given to it, even so, sire, it was because of the
natural weakness of the Lord’s physical frame and
because of the waning of the components of his life-span
that the illness which arose in him grew so much worse.
Or as, sire, [ 176 ] a stream that is flowing along in a normal
way becomes a great flood, a torrent of water when there

1 B. ii. 135-136, JJi. 85.

2 Slikaramaddam. “ In fact the exact sense (of this word) is not
known/' see QKM. i. 244, n. 1 ; E. J. Thomas, The Buddha's Last
Meal; Woodward, Min. Anth, II, 99, n. 4, 100, n. 1. I think that
if pork itself had been meant the word would have been sukara-
mamsa^ flesh of pig or boar. With certain reservations monks were
permitted to accept meat put into their begging bowls. It was bad
manners to pick and choose among almsfood offered to them or to
refuse it, except in certain circumstances, among which was the
seeing, hearing or suspicion that meat had been killed on purpose
for the monk-recipient.

^ bahurasUy perhaps meaning of much flavour, tasty.

^ jatharaggiteja, the heat of the fire of the belly. “ On this curious
old belief in an internal fire " {QKM. i. 244, n. 2) see KhD., Buddhist
Suttas, p. 260, n. 1. The 'woidi japiara does not appear to occur in
the Pali Canon, and is perhaps peculiar to the above passage.

^ Owing to his age; c/. B. ii. 100 where the Buddha likens his old
body to an old waggon that is kept together by a lashing of thongs.
See Miln. 157, where it is said that no one is able to make a stumbling-
block to the Lord's life-principle.

® See definition oijard^ ageing, at 8. ii. 2, where however this exact
expression is not used.

248

milinda’s questions

is heavy rain, even so, sire, it was because of the natural
weakness of the Lord’s physical frame and because of
the waning of the components of his life-span that the
illness which arose in him grew so much worse. Or as,
sire, the stomach when full in a normal way would
stretch if more food were eaten, even so, sire, it was
because of the natural weakness of the Lord’s physical
frame and because of the waning of the components of
his life-span that the illness which arose m him grew so
much worse. There was no defect, sire, in that alms-
gatheriag and it is not possible to ascribe a defect
to it.”

“ Eevered Nagasena, for what reason were those two
alms-gatherings which are equal, of equal fruit and equal
in result, of much greater fruit and much greater
advantage than any other alms-gathering ?”

“ Sire, these two alms-gatherings which are equal, of
equal fruit and equal in result, are of much greater fruit
and much greater advantage than any other alms-
gathering because of the attainments’- of pondering
things^ over and over.”®

“ Revered Nagasena, because of the attainments of
pondering what things over and over was it that these
two alms-gatherings which are equal, of equal fruit and

^ samufatti,

2 It is clear from the next sentence which uses the expression
katamesam dhammdnam that dhammd as things, mental states, is
meant, and not Dhamma.

^ “ Pondering over and over ” is anumajjana, lit. stroking, as at
Miln. 62. See D. ii. 156 where the dying Buddha passed from the
first jhana to the plane of the stopping of feeling and perception
and then back again to the first jhana, thus abiding in the nine
meditative planes (mentioned just below) one after the other.
DhA. i. 86 says that when he had eaten Sujata’s rice-gruel (the first
meal he took after his mortifications) he passed the day in the
various attainments. See also UdA. 405 which speaks of the
equalness of Sujata’s gift of food and Cunda’s, for afW eating the
former the Lord attained complete nibbana in the element of
nibbana that has a residue of oHnging, and after eating the latter
he attained complete nibbana in the element of nibbana that is
without any residue of clinging. Thus in regard to the equalness
of complete nibbana the gifts were of equal fruit.

THE DILEMMAS III

249

equal in result, were of much greater fruit and much
greater advantage than any other alms-gathering ?”

“ Sire, it was because of (the Lord’s) entering upon the
attainments of the nine successive abidings in forward
and in reverse order that these two alms-gatherings
which are equal, of equal fruit and equal in result were
of much greater fruit and much greater advantage than
any other alms-gathering.”

“ Revered Nagasena, was it in only two days that the
Tathagata entered in the highest degree on the attain-
ments of the nine successive abidings in forward and in
reverse order ?”

“ Yes, sire.”

“ It is wonderful, revered Nagasena, it is marvellous,
revered Nagasena, that of the unequalled and utmost
gifts in this Buddha-field^ none compares with these two
alms-gatherings. It is wonderful, revered Nagasena,
it is marvellous, revered Nagasena, that however great
are the attainments of the nine successive abidings [I?*?]
yet a gift is of greater fruit and greater advantage
because of the attainments of the nine successive
abidings. It is good, revered Nagasena ; so it is, therefore
do I accept it.”

[Third Division 7: Veneration of the Relics]

“ Revered Nagasena, this too was said by the Tatha-
gata : ‘ Do not you, Ananda, be occupied with honouring
the Tathagata’s bodily remains.’^ And again it was
said:

‘ Venerate that relic of him who is to be venerated;

By doing so you will go from here to heaven.’®

^ Buddha-klietta, a compound that appears unknown to the Pali
Canon. It is said to be threefold at Vism. 414: dna-, visaya-.

See BHSD for references to its occurrence in Mhvu.

® D. ii. 141. Both a living and a dead body can be meant by
sanra, the physical frame; qf. Andgatavamsa, JPTS. 1886, p. 36.

® Vv., p. 75, ver. 8. The subject of Dhp. 195, 196 is that of
Buddha-puja (a word found at Miln. 179). Pujd is reverence or
a kind of ritualistic worship of Buddhas or disciples who are nibbuta,
i.e., have gained the peace of nibbana by the cooling of attachment.

250

milinda’s questions

If, revered Nagasena, it was said by tbe Tatbagata : ‘ Do
not you, Ananda, be occupied with honouring the
Tathagata’s bodily remains,’ well then, false is that
statement which says:

‘ Venerate that relic of him who is to he venerated ;

By doing so you will go from here to heaven.’

But if it was said by the Tathagata :

‘ Venerate that relic of him who is to he venerated ;

By doing so you will go from here to heaven.’

well then, false is that statement which says: ‘ Do not
you, Ananda, be occupied with honouring the Tathagata’s
bodily remains.’ This too is a double-pronged question ;
it is put to you, it is for you to solve.”

“ This too was said by the Lord, sire: ‘ Do not you,
Ananda, be occupied with honouring the Tathagata’s
bodily remains.’ And again it was said:

‘ Venerate that relic of him who is to he venerated ;

By doing so you will go from here to heaven.’

But this was not said in regard to everyone, but only
concerning the Conqueror’s sons ■} ‘ Do not you, Ananda,
be occupied with honouring the Tathagata’s bodily
remains.’ For this, sire, is not work^ im for the
Conqueror^s sons, that is to say veneration. Eather is
this to be done by the Conqueror’s sons: thorough
comprehension of the (karmic) formations, ^ attentive

etc. Of. Mlivu. ii. 362 where the man who with garlands, flowers,
banners, etc., venerates the Tathagata, whether he be living or after
he has utterly passed away, reaps an infinite store of merit. Thus
a Bhakti-cult is replacing the austere Theravada teaching of self-
development through self-control and self-reliance. The words
“ you will go to heaven ’’ should give sufficient indication that this
counsel was not intended for monks, but for lay-people. “ Heaven ’ '
was not a goal for monks.

^jimfutta, i.e.y disciples, see BudvA, 99. The compound appears
to occur three times in Budv. but nowhere else in the Pali Canon.

2 akamma, explained at /aJ. v. 123 as ayutta, unsuitable.

® sammasanam sanhhdrdnam, regarding them as not-self, imper-
manent and as anguish, etc,, c/. Yism. 629.

THE DILEMMAS III

251

mind-work/ contemplation on tlie four applications of
mindfulness,^ seizure of the essential in the objective
support (for meditation),® warfare against the defile-
ments, intentness on their own goal. By the remainder,
whether devas or mankind, is veneration to be done.
As, sire, what has to be done by the princes of the earth
is a training in regard to elephants, horses, chariots, bows,
swords, writing* and reckoning on the fingers,* and in
the duties® of the policy of statecraft,® hearing (cases),’
(gaming) intelligence,® fighting and recruiting; while
what has to be done by the remainder, the ordinary
merchants and workers, is agriculture, trade and cattle-
keeping® — even so, sire, this is not work for the Con-
queror’s sons, that is to say veneration. Bather is this
to be done by the Conqueror’s sons, that is to say:
thorough comprehension of the (karmic) formations,
attentive mind- work, contemplation of the four applica-

^ yoniso manasikaro.

2 See M. Sta. 10, D. Sta. 21, for full statement.

^ dmmmanasdraggdha. Aramma^a is an objective support to
help focus the mind in meditation; cf, the kasinas. One has to fix
the mind on the chosen '' support,’’ thereby trying to seize the part
that is essential for the exercise in meditation.

^ These two, lekhd and muddd^ are two of the three high crafts ”
mentioned at Vm. iv. 7. For notes, see BD. ii. 176 f.

^ kifiyd, the fulfilment, carrying out, action, performance.

® khattmnanta; cf. khattavijjd at D. i. 9, explained at DA. 93 by
nUMsattha, political science, science or lore of statecraft. UdA. 205
similarly explains khattavijjdsippa; the reading khetta- at TJd. 32
therefore should be khatta-; Woodward {Min. Anth. II) translates
by “ statecraft.” Of also Jd. vi. 214, khattiyamantdj explained at
JdA. vi. 217 as rdjasattha, royal, king’s science. At Ohdnd. Up.
VIL 1, 2 ksatra-vidyd appears to mean science of weapons,”
dhanurveda.

^ suti is also a rumour, tradition, what has been heard; it may
therefore mean here quashing rumours. But often a king was the
chief judge in settling litigation.

® mut% what is sensed or felt. Though this translation is tentative,
I suggest that gaining ' intelligence ’ ” in the sense of keeping
abreast of a rival’s schemes is not out of place. Nd. I. 205 gives
hearsay for muti.

® The three kinds of high work ” at Vin. iv. 6. See notes at
BD. ii. 175.

252

milinda’s questions

tions of mindfulness, seizure of tlie essential in the
objective support (for meditation), -warfare against the
defilements, intentness on their own goal. It is by the
remainder, whether devas or mankind, that veneration
is to be done.

Or as, sire, what has to be done by brahman youths is
a training in regard to the Eig-Veda, the Yajur-Veda,
the Sama-Veda, the Atharva-Veda,^ (the Icnowledge of)
marks,® the oral tradition,® the past,-* vocabulary, ritual,
phonology, exegesis, the lines, the exposition,® grammar,
etymology;® (interpreting) dreams,® omens,® the set of

^ Referred to at Miln. 3. TJie four Vedas are mentioned in
various Comys. Some references are given at J5D. ii. 317, notes.
See also Chdnd. Up, vii. 1, 2.

2 lakJchana. This and the next two branches of learning are called
tiracchdnavijjd at D. i. 9, a wrong mode of livelihood for recluses
and brahmans. Many examples to which the lore of marks can be
applied are given at D. i. 9: e.g,, marks on inanimate objects, human
beings, animals and birds. DA, 92 says “ if someone has such and
such a mark he will be a king, if such and such the heir to a king.”
SnA. 362 says “ Having read the readings of marks on a stick or on
clothes, he says ' Because of this, this will be.' ” Gf, also the Marks
of a Great Man, and D. i. 114-120, A. i. 163, mahdpurisalahkhaTjLesii
anavayo, versed in the Marks of a Great Man, though this was not
necessarily or exclusively lore for brahmans.

® itihdsa. That this is a fifth Veda, as some Comys suggest, is
borne out neither by the stock canonical passages which describe
a learned brahman nor by our Miln. passage above. Ghand. Up.
vii. 1, 2, combines itijidsa-purdrici as the fifth subject Sanatkumara
knew, the first four being the four Vedas.

^ purdna, what is old, ancient lore.

® These last six words also occur at Miln. 10.

® uppdda, coming into existence, arising; it may mean prognosti-
cation (see missakuppdda below).

^ supina, as at D. i. 9. DA. 92 says if one has seen a dream early
there will be this result. SnA. 362 goes into greater detail, saying
such and such things will happen according to whether the dreamer
dreamed early or in the middle of the night, whether he was lying
on his left side or right, and whether he saw the moon and the sun
in his dream. SnA. 564 explains supina as supinasattha, the science
of dreams.

® nimitta, (non-human) signs. DA. 92 (on D. i. 9) calls this
nimittasattha, the science of omens or signs, and tells a story showing
how the interpreter, nemittakay acquires his knowledge of the hidden
present from present happenings.

THE DILEMMAS III

253

the six Vedangas/ an eclipse of the moon, an eclipse of
the sun, the behaviour of an ecHpse of a planet,^ the
occultation of heavenly bodies,® the sound of the drums
of the rain-god,* the rise and fall of meteors,® earth-
quakes,® glowings in the quarters (of the sky),’ earthly
and celestial (portents) ; astronomy, popular philosophy,
augury from (the cries of) dogs,® from (all) birds and wild
animals,® from the intermediate points of the compass,’ ®
mixed portents,” and the cries and notes of birds; while
what has to be done by the remainder, the ordinary
merchants and workers, is agriculture, trade and ca,ttle-

^ chalanga^ tlic six disciplincvS of Vedic Kcit^ncoj VvA. 2f)5,
PvA. 97. The word came to have a dilferent meaning niuh^r
Buddhism; see D. iii. 269, Visni. IGO, where it refers to equanimity,
upehkhdy in a bhikkhu though he be assailed by sensory impingement
on any of his senses. Of, below, Miln> 236.

2 suhha-rdJiu-canta, the course or behaviour, carita^ of the seizer,
rahuy of a planet, suhha. This last word does not mean a star.

^ ulaggahayuddhay which seems to mean a hght for taking a lunar
mansion, uluy but I do not understand the precise meaning.

^ devadmiduhliissara. D. i. 10 has devadmiduhhiy explained at
DA. 95 as the roaring of dry (rainless) thunder-clouds.

® ohkanti uJckdpdtay or descent and fall; or simply ‘‘ the appearaiuu^
(okkanti) of falling meteors.” At D. i. 10 ukkd'pdta; (f. Jd. i. 371,
vi. 476, SnA, 362.

® hhumikamqm; hhumicMa at D. i. 10, Miln. 113.

disdddhay as at D. i. 10, and appearing to mean '' as if the quarters
were in flames.” DA, 95 says the quarters arc obscured as though
by whirling crests of fire and smoke. Such a phfmomenon giv(‘.s
ground for augury or prognostication, upprida, see S'nA, 362.

® sdeakka, the dog-circle, is a kind of augury.

® migacakka, as at D. i. 9, explained at DA. 94 as comj)rising
everything in regard to the knowledge of the cries of all birds and
quadrupeds.

antaracakka. This is the meaning as given in the Dictionaries,
but it seems doubtful.

missakuppada, A few lines above there is %ip2mday which I
there took as etymology,” and belonging to the group with
grammar, etc., but it might equally well be the beginning of the
group dealing with prognostications (if this is what is meant by most
of the words subsequent to uppada). At SnA, 362 uppada is ex-
plained to mean foretelling events from such signs as falling meteors
and the “ glowings in the quarters.” Eastern sunsets are sometimes
distinguished by a glow not only in the west but in the other quarters
as well, and the reference is perhaps to this beautiful occurrence.

254

MILINDA'S QUESTIONS

keeping — even so, sire, this is not work for tke Con-
queror’s sons, that is to say veneration. Rather is this
to be done by the Conqueror’s sons, that is to say:
thorough comprehension of the (karmic) formations,
attentive mind- work, contemplation of the four applica-
tions of mindfulness, seizure of the essential in the
objective support (for meditation), warfare against the
defilements, intentness on their own goal. It is by the
remainder, whether devas or mankind, that veneration
is to be done. Therefore, sire, the Tathagata, saying:

‘ Do not engage in those (occupations that are) not work
for you; [179] engage in these (occupations that are)
work for you,’ said: ‘ Do not you, Ananda, be occupied
with honouring the Tathagata’s bodily remains.’ If the
Tathagata had not said this, sire, the monks would have
caused there to have been obsession with his bowl and
robe^ and Avould have paid veneration to the Buddha
himself.”^

“ It is good, revered Nagasena; so it is, therefore do I
accept it.”

[Third Division 8 : The Lord’s Foot]

“ Revered Nagasena, you say: ‘ When the Lord was
walking, this incognizant great earth elevated the low
ground and flattened the high ground.’^ And again
you say: ‘ The Lord’s foot was grazed by a splinter.’^
But why, when that splinter was falling towards the
Lord’s foot, did it not turn away from the Lord’s foot ?
If, revered Nagasena, when the Lord was waUcing, this
incognizant great earth elevated the low ground and
flattened the high ground, well then, false is that state-

^ Worship of the bowl did in fact develop and, according to
QKM. i. 248, n. 1, was seen by Pa Hien at Peshawar about a.d. 400.

* This is supposed to be the reason why the Buddha hoped no
likeness or image would be made of him.

* ninnam unnamati unmtam onamati. The quotation has not been
traced as yet in the Pitakas. Cf. DA. 45 where, as part of what is
done for the Bhagava before his morning meal, unnata bhumippadesd
orf.amanti miatd unnamanti.

* See Miln. 134.

THE DILEMMAS III

255

ment which, says; ‘The Lord’s foot was grazed by a
splinter.’ If the Lord’s foot was grazed by a spliater,
well then, false is that statement which says that when
the Lord was waUciag, this incognizant great earth
elevated the low ground and flattened the high ground.
This too is a double-pronged question; it is put to you,
it is for you to solve.”

“ This matter is true, sire : when the Lord was waUdng,
this incognizant great earth elevated the low ground
and flattened the high ground. And the Lord’s foot
was grazed by a splinter. But that splinter did not
fall down of its own essential law,^ it fell down owing to
Devadatta’s treachery During many himdreds of
thousands of births, sire, Devadatta has borne malice
against the Lord.® Because of that malice he released
a great rocky stone,* the size of a gabled house, and
thought; ‘I will make it fall on the Lord.’ Then two
rocks® rose up from the earth and crushed that rocky
stone (though) a fragment, on being broken off from it
by (the force of) their combined blow, fell in such a way®
that [180] it fell on the Lord’s foot.”

” But as, revered Nagasena, the two rocks crushed the
rocky stone so could the splinter have been crushed too.”

“As to that, sire, some part of what is crushed
(always) escapes,’ slips through® and gets lost. As, sire,
water taken into the hand escapes through the interstices
between the fingers, slips through and gets lost, as milk,
buttermilk, honey, ghee, oil, the juice of fish, the juice of
meat when taken into the hand (each) escapes through
the interstices between the fingers, slips through and
gets lost, even so, sire, a fragment, on being broken off
from the rocky stone by (the force of) the combined

^ aiiano dliamm(daya.

2 upaJckamaj plotting, trickery, unfair means.

3 As at Miln. 136. ^ pdsdna, ® seld.

® yena vd tena vd, usually here and there,” but the context here
requires some such translation as that given above.
paggharati, to ooze, trickle, drip, flow forth.

® pasmvat% to flow forth. Such renderings would not be suitable
here however, and I follow QKM. i. 249.

256

milinda’s questions

blow of tbe two rocks coming together for the purpose
of crushing it, fell in such a way that it fell on the Lord’s
foot. Or as, sire, sand that is fine, minute, mfinitesimah
as dust if taken into the fist escapes through the inter-
stices between the fingers, slips through and gets lost. . .
Or as, sire, when a ball of food is taken into the mouth,
part getting clear away from the mouth^ escapes, slips
out and gets lost, even so, sire, a fragment, on being
broken off from the rocky stone by (the force of) the
combined blow of the two rocks coming together for the
purpose of crushing it, fell in such a way that it fell on
the Lord’s foot.”

“ Let that be, revered Nagasena, let it be that the
rocky stone was crushed by the rocks; but then, should
not the fragment have paid respect as did the great
earth ?”

“ These twelve, sire, do not pay respect.® What
twelve ? One who is impassioned does not pay respect
because of his passion, one who is malignant because of
his hatred, one who is astray because of his confusion,
one who is puffed up because of his pride, one who is
devoid of special qualities owing to his lack of distinction,
one who is very obstinate owing to his lack of docility,
one who is base owing to his essential nature being base,^
the servant® owing to his not being his own master, the
evil man owing to his selfishness,® the afflicted man
owing to his causing counter-aflfflctions,’’ [ 181 ] the

^ ann^ least, minute, atomic.

2 mukhaio muccitvd, lit., escaping from the mouth. But faggharati
is rendered as “ escape ” in this passage. Food was eaten with the
fingers, and the diner had to make it up into balls of a size suitable
to put into his mouth.

^ Cf, the eight kinds of persons who slay living creatures, Miln. 220.

^ hmasabhdvatdya, Hina means low, base, mean, contemptible,
inferior.

® vacana-kara, one who does (another’s) bidding.

® kadariyata, or stinginess, miserliness, avarice.

dukkhdfito patiduJckhdpanatdya, or the anguished man causing
more anguish (for himself). I believe this refers to Devadatta,
and that he is in this category; he is imable to rid himself of the
effects of the anguish he creates and these effects redound to his
own circling-on in sarhsara.

THE DILEMMAS III

257

greedy man owing to liis being conquered by greed, and
the busy man owing to his working for profit do not pay
respect. These twelve, sire, do not pay respect. But
that fragment, on being broken off from the rocky stone
by (the force of) the combined blow (of the rocks), fell
in an unpredictable direction’^ in such a way that it fell
on the Lord’s foot. As, sire, fine, minute, infinitesimal
dust, when struck by the violence of a wind, falls in an
unpredictable direction here and there, even so, sire, that
fragment, on being broken off from the rocky stone by
(the force of) the combined blow (of the rocks), fell in
an unpredictable direction in such a way that it fell on
the Lord’s foot. But if, sire, that fragment had not been
detached from the rocky stone, then when those rocks
rose up they would have taken hold of that fragment of
the rocky stone also. But that fragment, sire, was poised
neither on the earth nor in the sky ,2 so that when it was
broken off from the rocky stone by the strength® of the
combined blow (of the rocks), it fell in an unpredictable
direction in such a way that it fell on the Lord’s foot.
Or as, sire, sere leaves on being caught by a gust of wind
fall in an unpredictable direction here and there, even so,
sire, this fragment, on being broken off from the rocky
stone by the strength of the combined blow (of the
rocks), fell in an unpredictable direction in such a way
that it fell on the Lord’s foot. Moreover, sire, that
fragment that fell on the Lord’s foot (brought as its karmic
result) an experiencing of anguish by the ungrateful
selfish Devadatta.”

“ It is good, revered Nagasena, so it is, thus do I
accept it.”

^ anirnittakatadisd, quarters where signs are not made (beforehand).
^ na bhummaUhd na dkdsattlid, not standing on, resting on.

^ The text here supplies the word vega, force, velocity. So perhaps
one should translate: by the velocity (of the force) of the combined
blow.

258

milinda’s questions

[Third Division 9 : The Eecluse]

“ Eevered Nagasena, this too was said by the Lord:
‘ He is a recluse owing to the destruction of the cankers.’^
On the other hand it was said:

‘ That man who is possessed of four things
Is called a recluse by the world.”^

As to that these are the four things: forbearance, eating
little, 3 giving up delight (in thirst for sense-pleasures ?),^
the state of having naught. But all these [182] are to
be found in one in whom the cankers are not completely
destroyed and who (still) has defilements. If, revered
Nagasena, he is a recluse owing to the destruction of the
cankers, well then, false is the statement which says :

‘ That man who is possessed of four things
Is called a recluse by the world.’

But if a recluse is possessed of the four things, well then,
false is that statement which says: ‘He is a recluse
owing to the destruction of the cankers.’ This too is a
double-pronged question; it is put to you; it is for you
to solve.”

“ This too, sire, was said by the Lord: ‘ He is a recluse
owing to the destruction of the cankers.’ And it was
said:

‘ That man who is possessed of four things
Is called a recluse by the world.’

This is a statement spoken, sire, in respect of the special
qualities of these men and those:

‘ That man who is possessed of four things
Is called a recluse by the world.’

^ See the fourth kind of sanuitj,a, recluse, at A. ii. 238, Pug. 63,
quoted MA. ii. 5. Gf. D. ii. 151.

* So far untraced.

® But see the bad effects of eating too little at M. i. 80, and
Sakuludayin’s false assumption that disciples revere the Lord
because he eats little, M. ii. 5.

* rati-vippaMna; of. tay,hdya vippaMnena at S. i. 39, Sn. 1109,
a,ndi jatijardya vi- at Sn. 1097.

THE DILEMMAS III

259

But this is a complete statement:^ ‘ He is a recluse owing
to the destruction of the cankers.’ Moreover, sire, each
of those who are practising for the suppression of the
defilements is a recluse, the cankers destroyed, who is
pointed to as chief in respect of this or that.® As, sire,
among whatever flowers grow in water or on land the
double-jasmine® is pointed to as chief* of these, and all
the remaining kinds of flowers are simply flowers; but
it is just the double-jasmnie flower that people (most)
desire and like in respect of this or that — even so, sire,
each of those who are practising for the suppression of
the defilements is a recluse, the cankers destroyed, who is
pointed to as chief in respect of this or that. Or as,
sire, of all grains rice is pointed to as chief and (though)
each of the remaining kinds of grain® [183] is a food for
maintaining the bodily frame in respect of this or that,
yet it is rice that is pointed to as chief of these — even so,
sire, each of those who are practising for the suppression
of the defilements is a recluse, the cankers destroyed, who
is pointed to as chief.”

“It is good, revered Niigasena; so it is, thus do I
accept it.”

[Third Division 10: Elation of Mind]

“ Revered Nagasena, this too was said by the Lord:
‘ Or, monks, if others should speak in praise of me or of
Dhamma or of the Order there should be in you no
delight or gladness or elation of mind in regard to this.’®
On the other hand the Tathagata was so delighted, glad
and elated when Sela the brahman was speaking deserved
praise (of him) that he proclaimed still further his own
special qualities, saying:

^ See Miln. 148. ^ ufadd'i/ u'padaya.

® vassika^ jasminum sambac.

^ For its scent, M, iii. 7, B, iii. 156, v. 44, A. v. 22.

® One list is given at, e.g., Yin. iv. 265, and another at M. i. 57 ;
both begin with rice.

^ DA. 3; cf. M. i. 140.

26 o

milinda's questions

‘ A king am I, Sela,

An incomparable king muler Dhamnia.

I roll the Wheel by Dhamma,

The Wheel that cannot be rolled back.’^

If, revered Nagasena, it was said by the Lord: ‘ Or,
monks, if otbers should speak in praise of me or of
Dhamma or of the Order there should be in you no
delight or gladness or elation of mind in regard to this,’
well then, false is that statement which says that he
was so delighted, glad and elated when Sela the brahman
was speaking deserved praise (of him) that he proclaimed
still further his own special qualities. But if he was so
delighted, glad and elated when Sela the brahman was
speaking deserved praise (of him), well then, false is
that statement which says: ‘ Or, monks, if others should
speak in praise of me or of Dhamma or of the Order
there should be in you no delight or gladness or elation
of mind in regard to this. ’ This too is a double-pronged
question; it is put to you, it is for you to solve.”

[184] “ This too, sire, was said by the Lord: ‘ Or,
monks, if others should speak in praise of me or of
Dhamma or of the Order there should be in you no
delight or gladness or elation of mind in regard to this.’
And when Sela the brahman was speaking deserved
praise (of him) he proclaimed still further his own special
quahties, saying:

‘ A king am I, Sela,

An incomparable king imder Dhamma.

I roll the Wheel by Dhamma,

The Wheel that cannot be rolled back.’

The first (statement), ske: ‘ Or, monks, if others should
speak in praise of me or of Dhamma or of the Order
there should be in you no dehght or gladness or elation
of m ind in regard to this,’ was spoken by the Lord when
he was illustrating correctly, exactly, truthfully and as

^ M. Sta. No. 92, 8n. 564, Thag. 824. The Lord rolls the Wheel
of Dhamma by teaching the factors of enlightenment beginning
with the four applications of mindfulness. Sela’s eulogy of the
Buddha occurs at Sn. 684-553, Thag. 818-823.

THE DILEMMAS III

261

it is the distinguishing mark of Dhamma with its essence
and its flavour.^ But when Sela the brahman was
speaking deserved praise of the Lord he proclaimed still
further his own special qualities, saying:

‘ A king am I, Sela,

An incomparable king under Dliamma/

(but he did not speak thus) for the sake of gain, for the
sake of fame, for the sake of (winning) adherents, nor
because he was yearning for pupils, but out of sympathy,
compassion and desiring their welfare. And on thinking :
^ There will be understanding of Dhamma by this one
and by the three hundred brahman youths,’^ he spoke
still further about his own special qualities, thus:

‘ A king am I, Sela,

An incomparable king under Dhamma.’ ”

'' It is good, revered Nagasena; so it is, thus do 1
accept it.”

[Third Division 11 : On Not-Harming]^

“ Revered Nagasena, this too was said by the Lord:

‘ Not injuring another in the world, you will be dear and
beloved.’^

And it was also said :

‘ Restrain® (on an occasion) that merits restraint, exert®
(on an occasion) that merits exertion.”’

^ dhamifnassa sabhdva-sarasa-lakkhaTia. At Vin, ii. 239 it is said
that this Dhamma and Discipline have but one flavour or essence,
rasa, that of freedom. At Miln. 185, the distinguishing mark of
Dhamma is said to be non-injury.

2 See Sn.y p. 107 and ver, 573, where it is said that this number of
brahman youths went with Sela (referred to above as this one ”)
to see the Lord.

® This dilemma has not been listed in the Table of Contents in
the 1928 edn. There are 12 dilemmas in this Section and not 11 as
there shown.

^ ahimsayam pamm loke piyo hohisi mdmako; cf. Jd. iv, 71, ver. 9:
ahimsdya cara loke piyo JioMsi mammiva,

® niggarididtij or to punish, rebuke, discourage.

® paggayMiiy to befriend, support, further, encourage.

’ Jd. No. 521, ver. 19 [Jd. v, 116).

262

milinda's questions

[ 185 ] Restraint, revered Nagasena, means the cutting
off of the hands, the cutting off of the feet, torturmg,^
imprisoning, punishing, ^ slaying, injuring the continuity^
That statement is not suitable from the Lord, and it is
not appropriate that the Lord uttered that statement.
If, revered Nagasena, it was said by the Lord:

' Not injuring another in the world, you will l)o dear a nd
beloved/

well then, false is that statement which says:

' Restrain (on an occasion) that merits restraint, exert
(on an occasion) that merits exertion/

If the Tathagata said:

' Restrain (on an occasion) that merits restraint, exert
(on an occasion) that merits exertion,'

well then, false is that statement which says:

‘ Not injuring another in the world, you will be dear
and beloved.’

This too is a double-pronged question; it is put to you,
it is for you to solve/’

This too was said by the Lord, sire:

^ Not injuring another in the world, you will be dear and
beloved/

And it was said:

‘ Restrain (on an occasion) that merits restraint, exert
(on an occasion) that merits exertion/

This (statement), sire:

‘Not injuring another in the world, you will be dear
and beloved,’

^ vadha, or killing. 2 Jcara^id, see FED.

® santati-vikopana. The Sinhalese commentator explains this
to mean injury to the duration of life ” {QKM, i. 254, n. 5) but
RhD. takes it as " degradation in rank.” It may mean no more
than the interruption to one’s normal life caused by “ restraint ”
as defined above, but the sequence of the above “ restraints ”
supports the Sinhalese commentator’s view.

THE DILEMMAS III

263

is approved of by all Tathagatas, this is an instruction,
this a teaching of Dhamma — ^for, sire, the distinguishing
mark of Dhamma is non-injury — ^this is a statement of
(its) individual essence. But when, sire, the Tathagata
said:

‘ Restrain (on an occasion) that merits restraint, exoit
(on an occasion) that merits exertion,’

this was (symbolic) language,^ (meaning) that the
agitated mind should be restrained, sire, the sluggish
mind exerted the unskilled mind should be restrained,
the skilled mind exerted; unreasoning attention (mind-
work) should be restrained, reasoning attention exerted;
[186] wrong practice should be restrained, right practice
exerted; what is not ariyan should be restrained, what
is ariyan exerted; a thief’s (concept)® should be re-
strained, a non-thief’s (concept) exerted.”

“ Let that be, revered Nagasena, you have come now
to my position, you have come round to my meaning
concerning what I asked about. But in restraining a
thief, revered Nagasena, how should he be restrained ?”

“ When one is restraining a thief, sire, one should
restrain him thus: one to be rebuked should be rebuked;
one to be fined should be fined; one to be banished
should be banished; one to be imprisoned should be
imprisoned; one to be put to death should be put to
death.”

“ But, revered Nagasena, is the putting to death of
thieves approved of by Tathagatas

^ bhdsdj dialect, vernacular, a description, definition ; descriptive
speech,.

2 On uddhata citta and Ima citta see S. v. 112 ff., Vism, 133, 136.

^ The word used here is simply cora, a thief, and then acora, a
non-thief. But the context seems to demand some expansion.
“ Thief ’’ here probably refers to monks who “ live in communion
by theft,” iheyyasarhvdsaha, i.e,, by stealing the signs or marks of
a monk but not fulfilling the training; see Fin. i. 86, 135, 307, 320,
and notes at BD. iv. 110, 439. The King, however, takes “ thief ”
literally, and Nagasena falls in with him to some extent.

^ visaya^ range, scope.

^ This part of the dilemma might be read in conjunction with the
Lord’s dialogue with Kesi, the horse-trainer, at A. ii. 112.

264

milinda’s questions

“ No, sire.”

“ Tlien why is it approved of by Tathagatas that a
thief is to be chastised ?”

“ He who is put to death, sire, is not put to death on
the approval of Tathagatas; he is put to death because
of what he himself has done. But yet, would it be
possible, sire, for any wise person who is instructed (in
accordance with) the instruction^ of Dhamma to seize
an innocent and guiltless man as he was walking in the
street and put him to death ?”

“No, revered sir.”

“ For what reason, sire ?”

“ Because of his innocence, revered sir.”

“ Even so, sire, a thief is not killed on the approval of
Tathagatas; he is killed because of what he himself has
done. But does any defect attach herein to the
instructor ?”

“No, revered sir.”

“ Well then, sire, the instruction of the Tathagatas is
an even iustruction.”

“It is good, revered Nagasena, so it is; thus do I
accept it.”

[Third Division 12; He Dismissed without Anger]

“ Revered Nagasena, this too was said by the Lord:
‘ I am without wrath, gone is (mental) barrenness.’^

^ This is a passage of great difficulty. We get (1) anusasaniyo
(of the thief) which I have translated as “ to be chastised,” but the
notion of to be admonished, taught or corrected is no doubt implied.
(2) dhammdnusaitMtn anusdsiyati, “is instructed with the in-
struction,” (3) anusdsaho, the instructor, below, (4) anusatthi,
instruction, (as in (2)), again below. It seemed to me better to use
variations of one English word throughout, except in (i) where
“ to be instructed ” obviously would not fit; but whether it would
not have been better to have used variations of the word admonish
throughout I am not at all sure.

2 Sn. 19. “ Mental barrenness ” or fallowness (of mind) is hhnla,

khila. Of. Cetokhila Sutta, M. Sta. No. 16, and SnA. 30 which
refers to the five cetokhila discussed there.

THE DILEMMAS III

265

On the other hand, the Tathagata dismissed the Elders
Sariputta and Moggallana with their company^ Now,
revered Nagasena, [IS*?] did the Tathagata dismiss the
company when he was angry or did he dismiss it when
he was pleased ? Please make it known (to me) how'
this was.2 If, revered Nagasena, he dismissed the
company when he was angry, well then, wrath was not
subdued* in the Tathagata. If he dismissed it when he
was pleased, well then, it was dismissed without ground
and in ignorance. This too is a double-pronged question :
it is put to you, it is for you to solve.”

“ This too, sire, was said by the Lord:

‘ I am without wrath, gone is (meutal) barrenness.’

And the Elders Sariputta and Moggallana were dismissed
with their company, but that was not through ill-temper.
Suppose, sire, that some man stumbled over a root on
the great earth or over a stake or a stone or a potsherd
or on an uneven piece of ground, and fell down — is the
great earth angry* that it made him fall down ?”

“ No, revered sir. There is no ill-temper or satis-
faction® in the great earth, the great earth is free from
approval and repugnance. He stumbled and fell because
he himself was careless.”

“ Even so, sire, there is no ill-temper or satisfaction in
Tathagatas; Tathagatas, arahants. Perfect Buddhas are
free from approval and repugnance. So (the company)
was dismissed on account of what it itself had done
through its own fault. And as to this, sire, the great

^ See Catiima-sutta, M. Sta. No. 67. The episode is referred to
again at Miln, 209.

2 See EhD.’s note on this difficult phrase/’ eta7h tdva jdndhi
imam ndmdti^ at QKM. i. 258, n. 2. He thinks the text may be
corrupt here. Si. reading of the last word is jdndmd ti. Combined
with the imperative, tdva usually means '' please do.” A literal
translation might be: Please do make that known (so that) w'e
know it.

^ appativattitOf not rolled back; not recoiled.

^ Of. M. i. 424: where it is said that no matter what people cast
on to the earth it is not troubled or worried or disgusted thereby.

^ pasdda, joy; confidence, serenity.

266

milinda’s questions

ocean does not associate with a dead body, a corpse.^
Whatever dead body or corpse there may be in the great
ocean, it quickly throws it out® and pushes it on to the
dry land. Now, sire, is the great ocean angry that it
throws out that corpse ?”

“ No, sire, there is no ill-temper or satisfaction in the
great ocean; the great ocean is free from approval and
repugnance.”®

“ Even so, sire, there is no ill-temper or satisfaction in
Tathagatas; Tathagatas, arahants. Perfect Buddhas are
free from approval and repugnance, so (the company)
was dismissed on account of what it itself had done
through its own fault. As, sire, one who has stumbled
on the earth is fallen down, so one who has stumbled
ia the Conqueror’s excellent teaching is dismissed. As
a dead body or corpse is thrown out by the great ocean,
[ 188 ] so one who has stumbled in the Conqueror’s
excellent teaching is dismissed. But though the Tatha-
gata, sire, dismissed these (monks) he desired their
welfare, he desired their weal, he desired their happiness,
he desired their purification. He dismissed them,
thinking ‘ Thus will these be released from birth, ageing,
illness and dying.’

“It is good, revered Nagasena; thus it is, so do I
accept it.”

The Third Division

Of. Vin. ii. 237, A. iv. 198, Ud. 53 where this is one of the eight
strange and wonderful things about the great ocean. See also
Miln. 380.

® nicchubhati; see also Miln. 130, 357 ; timm vaheti at Vin. ii.
237, etc.

® Of. M. i. 424 where it is said that water is not troubled whatever
may be washed in it.

* These words are not in the Catumasutta. Pour other perils are
there spoken of by the Lord after he had allowed the monks to
return to his presence.

THE DILEMMAS IV

267

[Fourth Division 1 : Moggallana’s Psychic Power]

“ Revered Nagasena, this too was said by the Lord:
‘ Monks, this is the chief among my disciples who are
monks possessed of psychic power, that is to say
Moggallana the Great. On the other hand they say
that, beaten (to death) with clubs,* his head broken,
his bones ground to powder, his flesh and nerves crushed
and lacerated, he attained complete nibbana. If,
revered Nagasena, the Elder Moggallana the Great had
achieved supremacy in psychic power, well then, false is
that statement which says : ‘ Beaten (to death) with
clubs, he attained complete nibbana.’ If, beaten (to
death) with clubs, he attained complete nibbana, well
then, false is that statement which says he had achieved
supremacy in psychic power. How did he who was not
able to avert his own murder by psychic power merit
becoming a mainstay* for the world with its devas ?
This too is a double-pronged question; it is put to you,
it is for you to solve.”

“ This too was said by the Lord, sire: ‘ Monks, this is
the chief among my disciples who are monks possessed
of psychic power, that is to say Moggallana the Great.’
And the venerable Moggallana the Great, beaten (to
death) with clubs, attained complete nibbana. But that
was owing to his being in the power of kamma.”^

“ Revered Nagasena, for one who is possessed of
psychic power are there not [189] two unthinkables:®
the range of psychic power® and the maturing of

1 A. i. 23.

® See DhA. iii. 65 ff., Jd. v. 125 ff. The two accounts differ in
several details.

^ patisarana, arbiter, refuge, shelter.

^ kammadhiggahitaj possessed, mastered or gripped by kamma.

® acintiyd, Gf, the four acinteyydni at A. ii. 80 which include the
range, visaya, of jhana for a meditator, and the maturing of kamma.

® iddhimsaya. Cf. Vin. iii. 67 where in answer to monks’ com-
plaints that Pilindavaccha had led back children who had been
kidnapped, the Lord says there is no offence for one possessed of
psychic power in the range of psychic power. Cf. Neiii 23.

268

milinda’s questions

kamma/ and is an untiiinkable to be averted by an un-
tbinkable ? As, revered sir, those wbo want a fruit
knock down a wood-apple with a wood-apple or a mango
with a mango, even so, revered Nagasena, if an unthink-
able has been knocked down with an unthinkable, can
it be averted ?”

“ One of the unthinkables, sire, is superior to and more
powerful (than the other). As, sire, the kings of the
earth are equal in kind, yet of tliese who are equal in
kind, one, lording it over all, wields the authority, even
so, sire, of these rmthinkables the maturing of kamma is
superior to and more powerful (than the other); the
maturing of kamma, lording it over all, wields the
authority; and the remaining actions of one who is in
the power of kamma get no chance.^ This is a case,
sire, where some man has olf ended in a certain matter;^
neither his mother nor father, nor his sisters nor brothers,
nor his friends or companions can protect him; it is the
king himself who, lording it there, wields the authority.
For what reason ? Because (the man) has offended.
Even so, sire, of these unthinlrables the maturing of
kamma is superior to and more powerful (than the
other); the maturing of kamma, lording it over all,
wields the authority; and the remaining actions of one
who is in the power of kamma get no chance. Or as,
sire, when a forest fire has broken out on the earth and
(a man) is not able to extinguish it even with a hundred
jars of water, then the fire, lording it there, wields the

^ kammavipdka. Gf. UdA. 93: yadd pi siyd iddhimantanarh
iddhivisayo acinteyyo ti tarn idhd pi samdnam Tcammavipdko adnteyyo
ti mcamto.

* Good and bad action.? in tteir kammic aspects are independent
of and not balanced against one another. So that if a bad action
has been done (and Moggallana is supposed to have murdered his
parents in a former birth), no amount of subsequent good actions
can prevent the effects of the bad action from wearing to their
kammic close.

® kismidd eva pakarane aparajjhati, or, on a certain occasion.
The meaning is not clear; of. D. i. 98, and BA. 267 where pakarana
is glos,sed by dosa, and the same phrase at B. iii. 91, glossed at
SA. ii. 297 by kdrana.

THE DILEMMAS IV

269

authority. For what reason ? Because of the ferocity
of its heat. Even so, sire, of these unthinkables the
maturing of kamma is superior to and more powerful
(than the other) ; the maturing of kamma, lording it over
all, wields the authority; and the remaining actions of
one who is in the power of kamma get no chance. There-
fore, sire, when the venerable Moggallana the Great, who
was in the power of kamma, was being beaten (to death)
with clubs he had no mental concentration^ on psychic
power.”

“ It is good, revered Nagasona; so it is, therefore do I
accept it.”

[Fourth Division 2 : Dhamma-Discipline Unveiled]

[190] “ Eevered Nagasena, this too was said by the
Lord : ' The Dhamma-and-Discipline, monks, proclaimed
by the Tathagata shines forth when it is unveiled, not
when it is concealed. On the other hand, the recitation
of the Obligations^ and the whole of the Vinaya-pitaka
are closed and concealed.^ If, revered Nagasena, you

^ smnanndhdra. When this word occurs at M. i. 190 f. it appears
to mean (sensory) impact. Above it might be translated as gather-
ing together,’’ “ mustering of,” “ focusing of the attention on.”
The word also occurs at Km, 466 (with dhlwga, ideation, mental
concernedness with, and manasikara^ mind-work, reasoned at-
tention), and is translated by Mrs. EhD. in Pts, Contr, as co-
ordinated application ” (i.c., of the mind).

2 A, i. 283.

® Patimokkhuddesa. At Vin, MV. ii. 16, 8 it was made an olfence
for monks to recite the Patimokkha before an assembly that con-
tained a layman. These Patimokkha rules, at the core of the Vin.
Snttavibhanga, were recited by monks before monks twice a month.
On the derivation and possible meanings of the word see ED. i. p. xi.

^ This statement is explained just below. In theory no one was
debarred from hearing Vinaya or knowing about it. In practice
it was only in regard to the recital of the Patimokkha that laymen
were excluded, largely no doubt because their presence might have
proved to be inconvenient, if, for example, a vote had to be taken.
Nor could they take part in carrying out formal and juridical acts
of the Order.

270

milinda’s questions

were to obtain application^ in tbe Conqueror’s teaching
or attainment^ or an acquisition® (of it), then tlie
regulating of the Vinaya would flash forth unveiled.
For what reason ? Because the whole training therein,
the control, the restraint, the regulating as to the moral
habits, special qualities and right behaviour have the
flavour of the goal, the flavour of Dhamma, the flavour
of freedom.^ If, revered Nagasena, it was said by the
Lord: ‘ The Dhamma-and-Discipline, monks, proclaimed
by the Tathagata shines forth when it is unveiled, not
when it is concealed,’ well then, false is that statement
which says: ‘ The recitation of the Obligations and the
whole of the Vinaya-pitaka are closed and concealed.’
If the recitation of the Obligations and the whole of the
Vinaya-pitaka are closed and concealed, well then, false
is that statement which says: ‘The Dhamma-and-
Discipliae, monks, proclaimed by the Tathagata shines
forth when it is unveiled, not when it is concealed.’
This too is a double-pronged question; it is put to you,
it is for you to solve.”

“ This too was said by the Lord, sire: ‘ The Dhamma-
and-Discipline, monks, proclaimed by the Tathagata
shines forth when it is unveiled, not when it is concealed.’
On the other hand, the recitation of the Obligations and
the whole of the Vinaya-pitaka are closed and concealed.

^ yutta, cf. Iti,, p. 93. This word and the two following ones have
various shades of meaning, and we do not know precisely which
ones were intended here.

2 'patta.

^ samaya. On meanings of this word see MA. i. 7, DA, 31,
AA, i. 10, KlipA. 104, Ash 57-58.

^ A. i. 36 says few are the beings that attain these three flavours.
AA. ii. 39 says attharasa means the four fruits of recluseship,
dhmnmarasa the four ways, and vimuttirasa the deathless nibbana.
Same sequence at Nd. i. 143, Pts. ii. 88 f., and see PtsA, iii. 582 which
is not so explanatory as AA. ii. 39. At SnA. 51 it is said that
paccekabuddhas penetrate the flavour of the goal only, and not the
flavour of Dhamma. Dhp. 354 says the flavour of Dhamma
surpasses all other flavours. This is because it is considered as the
Dhamma of the 37 things helpful to enlightenment and of the nine
transcendental states, DhA. iv. 75.

THE DILEMMAS IV

271

But this is not for everyone; when (an Order) has
established a boundary/ they are closed. In three
ways, sire, is the recitation of the Obligations closed by
the Lord after (an Order) has established a boundary:
it is closed in accordance with the customary usage® of
previous Tathagatas, it is closed out of respect to
Dhamma,® it is closed out of respect to the monk-
stage.*

And how is the recitation of the Obligations closed
after (an Order) has established a boundary in accordance
with the customary usage of former Tathagatas ? This
is a customary usage of all previous Tathagatas, sire,
that is to say the recitation of the Obligations in the
midst of monies, and closed to remaining (people).® As,
sire, the password of noble warriors® is in use’ only
among noble warriors and is for noble warriors — ^this is
the established custom® in the world for noble warriors
and it is closed to remaining (people) — [191] even so,
sire, this is the customary usage of all previous Tatha-
gatas, that is to say the recitation of the Obligations in
the midst of the monks, and closed to remaining (people).
Or as, sire, there exist various groups on earth, that is to

^ It >seema probable that sma should be taken here in its technical
and Vinaya sense of the boundary marking out the locality within
which a certain Order resides and deals with its monastic business.
On boundary, smid, and marking it out, see Vin. i. 106, 108 ff.

2 vamsa, lineage*

^ So that there may be no disturbance from in-coming monks
when the Patimokkha is being recited; this is to be done by
restricting the size of the boundary to some three yojanas, see
Vin, i. 106.

^ hhihhhu-hhumi, as at Miln, 164, This is not one of the four
kinds of hhumi at Fts. i. 83 or of the five kinds at A A. iii. 38 ff., or
of the eight kinds at Mhvu, i, 78.

^ For rules governing the recital of the Patimokkha see Vin,
i. 102 fP., 128 if.; and for the ty^ies of persons before whom monks
should not recite it see Yin, i. 135 f. It would seem quite clear
that laity were excluded.

® hhattiya-mdyd] see also BliA. i. 166 where a khattiya man spoke
the Jchattiyamdyd to a khattiya woman at her request.

^ carati, to move, go about; here, to pass.

® paveyi.

272

milinda’s questions

say; wrestlers, jugglers,^ contortionists,® actors,® per-
formers,® mimers,* dancers,^ tumblers,® boxers,® those
(who follow the habits of) the Manibhadda (devas),’ of
the Punnabhadda (devas),’ of the moon (devata),'^ of the
sun (devata),® those (who are believers in) the devata of
good fortune, in the devata of bad fortune, in auspicious
(occurrences), those (who follow the habits of) the deva
of wealth,’' those (who believe in omens to be drawn
from) the formations of the clouds,® sword-swallowers,®

^ atom. Word hitherto found only here; meaning and derivation
uncertain. PED, tentatively suggests a class of jugglers or acrobats
and OPI) athletes. Many of the following words for classes of
people are also very obscure; some occur in lists at Miln, 331,
Tin. iv. 285 and Mhvu. Tr. iii. 110 f. Apparently the Sinhalese
version “ simply repeats them all, adding only the word bhaktiyo^
believers in, to the names of the various divinities,'’ QKM. i. 266,
n. 1.

^ pahbatd. I take this from a knot, joint, and not as

“ mountaineers ” as in PED,, though pabba and pabbata are related
words. The reference may be to entertainers who climb high poles.

^ dkammagiriya hralmagiriyd, PED,, s.v. giriyd, says that in
dhamma- and brahma- it is the name of a certain class of entertainers.

mtalcd naccakd] cf. natd ndtahd at Yin. iv. 285; see notes at
BD. iii. 298.

® langhaJcd, see Yin. iv. 285 and BD. iii. 298, n. 4 (of women
langhikd), Jd, ii. 142, Mhvu. Tr, iii. 111. VA. 931 says those
who do tumbling on bamboos and thongs.”

® pisdcd. According to PED. this refers to the Paisaca district,
hailing from that tribe, c/., the term Tmlla (above “ wrestlers ”) in
same meaning and origin: a sort of acrobat.

Text reads may^ibhuddd pwiriabaddhd (correct to -bhaddd)
candima-suriyd . . . vasudevd. Cf, Nd. i. 89 where in a list of
practices followed by recluses and brahmans such as those of the
horse, elephant, dog, etc., there then occur: YdsudevavattiJcd . . .
Punnabhaddavattikd vd honti, Manibhaddavattikd . . . candavattikd
vd hontiy suriyavattikd vd honti. At Nd. ii. 173, 174, these are listed
both as practices {e.g., Y dsu-deva-vatikdnarh Ydsudevo devatd) and
as devas {e.g.y also Punnabhadda-deva . . . canda-deva), and as
those to whom reverence should be paid: ye yesarh dakkhineyyd te
tesam devatd.

® ghanikd, PED. tentatively suggests a class of devas (cloud-
gods ^).” They are not mentioned however at the lists in Nd. i. 89,
ii. 173, 174.

® asipdsd, or is this a class of devas — those who have swords for
snares?

THE DILEMMAS IV

273

and Bhaddipntta^ — among each of these groups the
secret passes only within each group, and is closed to
remaining (people) — even so, sire, this is the customary
usage of all previous Tathagatas, that is to say the
recitation of the Obligations in the midst of monks, and
closed to remaining (people). Thus is the recitation of
the Obligations closed in accordance with the customary
usage of previous Tathagatas when (an Order) has estab-
lished the boundary.

How, after (an Order) has established the boundary,
is the recitation of the Obligations closed out of respect
for Dhamma ? Dhamma, sire, is venerable and weighty.
One who acts with rightness* therem attains profound
knowledge;® (but) whether he achieves this through a
succession of acts of rightness therein, or whether he
does not achieve this through a succession of acts of
non-rightness therein, he thinlcs: ‘Neither let this
Dhamma of the Pith, this excellent Dhamma fall into
the hands of those who act not with rightness, and (so)
become degraded,* despised,* looked down upon, derided
and fomid fault with; nor let this Dhamma of the Pith,
this excellent Dhamma fall into the 'hands of the wrong
people, and (so) become degraded, despised, looked down
upon, derided and found fault with.’ Thus, after (an
Order) has established the boundary, is the recitation of
the Obligations closed out of respect for Dhamma. As,
sire, when the choicest and excellent, lovely, fine, genuine
red sandal-wood is brought to the city of Savara® it is
degraded, despised, looked down upon, derided and
found fault with, even so, sire, one thinks : ‘ Neither let
this Dhamma of the Pith, this excellent Dhamma fall
into the hands of a succession of those who act not with

* At Miln. 331 the reading bhattipuitd is probably quite a different
word.

2 sammattaJcdrin.

® annam dmdheti; cf. nihbdnam drddheti at M. iii, 4; the whole
context appears to point to this as a better rendering than he
convinces another which might however be equally correct.

^ aMta avandia; cf. Miln,, p. 229, 288.

^ Savarapura is traditionally taken as a city of Candalas, see
QKM. i. 267. A city of country people, MilnT.

274

milinda’s questions

rightness and (so) become degraded, despised, looked
down upon, derided and found fault with; nor let this
Dhamma of the Pith, this excellent Dhamma fall into
the hands of the wrong people and (so) become degraded,
despised, looked down upon, derided and found fault
with.’ Thus, after (monks) have established the boun-
dary'-, is the recitation of the Obligations closed out of
respect for Dhamma.

[192] How, after (an Order) has established the
boundary, is the recitation of the Obligations closed out
of respect for the monk-stage A monk’s status,^ sire,
is beyond estimation,^ immeasurable, beyond price, it is
impossible for anyone to price it, estimate it, measure it.
Thinking: ‘ Take care lest anyone who, firm in a monk’s
status such as this, should become on an exact level (with
men) in the world ’ — (it is for this reason that) the recita-
tion of the Obligations is used only among the monks.
As, sire, excellent and lovely kinds of property in the
world : garments or spreadings or elephants, swift horses,®
chariots, gold, silver, gems,^ pearls, jewels of women and
so on, or as valiant men of unvanquished deeds® all
come to kings, even so, sire, for as long as there is in the
world the training (for monks), the tradition of the
Well-farer,® the scriptures,’ the restraint (that con-
stitutes) good beha-viour,® the special qualities of control
over the moral habits, all these are taken to the Order
of monks. It is thus that, after (an Order) has estab-
lished the boundary, the recitation of the Obligations is
closed out of respect for the monlc-stage.”

“It is good, revered Nagasena; thus it is, so do I
accept it.”

^ bhikkhubhumi . . . bhikkhvbMva; cf. Miln. 164.

^ atuliya, cannot be weighed.

® turanga, as at Miln. 352, 364.

* maij.i; lists at Miln. 118, VdA. 103, 302; cf. AA. iv. 111.

® nijjitakammasura. Rhl). used a version which, reading -surd
following a Sinhalese source {surd-jidnayen, drinking intoxicants)
led him to translate as “ un,surpa.s, sable strong drink,” thus not
accounting for kamma in the compound.

® Sugatagama. ’ pariyatli. * dccirasamyuma.

THE DILEMMAS IV

275

[Fourth Division 3: Intentional Lying]

“ Eevered Nagasena, this too was said by the Lord:
^ In intentional lying there is an offence involving
Defeat/^ But again it is said: 'For intentional lying
(a monk) falls into a light offence of a nature to be
confessed^ in the presence of one (monk)/^ Revered
Nagasena, what is the distinction here, what the reason
that for one sort of lie (a monk) ceases to exist (as a
monk),^ but for the other sort of lie he is curable

^ A pdrdjika oTence is one involving the offender in Defeat in the
sense that he must be expelled from the Order with no hope of being
re-ordained. The phrase pdrdjiko is to be

found at Vm, iii, 94 ff. (in “! ■ I-'.* :■■ ■ 1','.“”““':. as sam^pajanamusd
bhananta^^': Parajika the offence is for

a monk ■;• ■■■.*■!■ \ . ■ . ■! states of further-men: to do so ranks

as a conscious lie, a deliberate and intentional lie, as noticed at
Khvt. 82, Apart from this, conscious lying is taken to be a pacittiya
offence, see Vin. iii. 59, 66, iv. 2; also see BD, ii. 166, n. 1.

^ desandvatthuka. For the expression dpatti desetabbd, the offence
should be avowed, or confessed, see Vin. iv. 244. Desand implies
showing; perhaps disclosed ” or “ revealed ’’ would therefore be
nearer the Pali than “ confessed.’^ To tell or confess that one
has committed an offence to no more than one monk of course
implies nothing like the privacy of a “ confessional,’* It is simply
because the offence is a light one, and not serious, that there is no
need for the offender to report it to a whole Order or even to a group
of monks. On the contrary, one monk will suffice to hear of it and
acknowledge the “ confession ” thus removing the offence from the
offender who then becomes pure ” in this respect in virtue of his
“ confession.”

® One monk, not a group {gana, i.e., two to four monks) nor an
Order {samgha, five or more monks). Though, with HhD. I have not
traced these identical words in the Vinaya, or other Pitakas, “ the
general sense of them is exactly in agreement with the first pacittiya
rule,” QKM. i. 269, n. 1.

^ Because he has fallen into an offence involving Defeat and
therefore can never be re-ordained or rehabilitated.

^ satekiccha {sa with tekiccha), as at Miln. 221, 344, MA. ii. 255,
meaning curable rather than pardonable, which is another word
the Dictionaries supply. The offence is not pardoned when it is
confessed by the offender to one other monk; it is acknowledged,
and there is no residue of forgiveness as from a superior to an inferior.
To confess an offence is to be purified of it; and so the sense is to be
cured, not to ask anyone’s pardon, Devadatta is spoken of as

276

milinda’s questions

If, revered Nagasena, it was said by tlie Lord ; ‘ In
intentional lying there is an offence involving .Defeat,’
well then, false is that statement which says: ‘For
intentional lying (a monk) falls into a light offence of a
nature to be confessed in the presence of one (monlc).’
But if it was said by the Lord: ‘ For intentional lying
(a monk) falls into a light offence of a nature to be
confessed in the presence of one (monk),’ well then, hxlse
is that statement which says: ‘ In intentional lying there
is an offence involving Defeat.’ This too is a double-
pronged question; it is put to you, it is for you to solve.”

[193] “ This too was said by the Lord, sire: ‘ In
intentional lying there is an offence involving Defeat.’
And it was said: ‘For intentional lying (a monk) falls
into a light offence of a nature to be confessed in the
presence of one (monlr).’ But (lying) is serious or light
according to its subject-matter. What do you think
about this, sire ? Suppose a man were to give another
a blow with his hand, what punishment would you mete
out to him ?”

“If, revered sir, he says: ‘I do not forgive (him),’
then we, ourselves not forgiving,^ would have him
mulcted of a Icahdpana.”

“ But, sire, suppose that same man had given you a
blow with his hand, what would be his punishment
then ?”

“We would have his hand cut off, sir, and we would
have his foot cut off, and as far as his head we would
have him. cut with the sprout-cutting, ^ and we would
have his whole house looted, and we would have his
family completely removed down to the seventh
(generation) on both (his maternal and paternal) sides.”

“And what is the distinction here, sire, what the
reason that the punishment for a blow from the hand

atekiccha, incurable for an eon, but not unpardonable. Wbo indeed
could pardon bim for the deeds he himself has done ?

^ akMamamane. But the better reading, and the Sinhalese text
appears to have yet another {QKM. i. 269, n. 4), would be akkhama-
mand.

^ kaUracchejja, apparently a kind of torture.

THE DILEMMAS IV

277

(given) to one person is a small hahdpana, while for a
blow of the hand (given) to you, there is the cutting off
of the hand, the cutting off of the foot, the sprout-cutting
as far as (the head),^ the taking of the contents of the
whole house, the removal of the family down to the
seventh (generation) on both sides ?”

“It is due to the difference hi the persons (who
receive the blow), revered sir.”

“ Even so, sire, intentional lying is serious or light
according to its subject-matter.”

“ It is good, revered sir; so it is, thus do I accept it.”

[Fourth Division 4: The Bodhisatta’s Investigations]

“ Revered Nagasena, this too was said by the Lord
in the disquisition on Dhamma concerning natural law:®
‘ The parents of Bodhisattas are determined® beforehand,*
the enlightenment-tree® is determined, the chief disciples
are determined, the son is determined, the attendant is
determined.’ But then you say: ‘ When he was in the
Tusita class (of devas)« the Bodhisatta investigated the

^ Omitted here in the text.

2 Dhammatadhammapariyaya. I do not know what disquisition
is called by this name, unless it is Mahapadhana Sutta, §17-30.

3 niyata, assured, fixed, arranged.

^ pubbe va, in the past, i,e,, before the Bodhisatta enters on his
last birth.

^ bodhi. Commentaries, e.^., MA. i. 54, OpA. 18, ascribe four
meanings to this important term: (1) tree, and so taken by EiD. at
QKM. i. 270. Specifically, the bodhi-tree is the ficus religiosa, and
one situated between Bodhi and Gaya was Gotama’s Tree of Awaken-
ing {Vin, i. 8, M. i. 170); and though some of the previous Bodhi-
sattas are traditionally held to have gained their Awakening under
other species of trees (see Budv., 297), these too are known as Trees
of Awakening. It is also traditionally held that when a Bodhisatta
is reborn for the last time it is in order to gain Awakening. (2) the
ariyan Way, ix,, knowledge, fidna, of the four ways. (3) nibbana,
that is when one has attained bodhi, amata, asankhata, awakening,
deathlessness, the unconstructed. (4) omniscience, i,e., the awaken-
ing to all things, dhamma, in all their modes.

® This is where Bodhisattas spend their last birth before finally
being reborn on earth.

278

milinda’s questions

eight great investigations he investigated the time (of
his birth),® the continent (where he would be born),® the
region,^ the family,® the mother,® the Hfe-span (she would
have after conceiving him),’ the month (of his birth),
(the time of) the Kenunciation (of worldly life).’ [194]
Eevered Nagasena, there is no awakening® when
knowledge is not mature;® when knowledge is mature it
is not possible to wait even for a moment;^® a mature
mind cannot be gamsaid.®’- (So) why did the Bodhisatta
investigate the time (of his birth), thinking: ‘At what
time sh^all I arise (on earth in my last birth) V There
is no awakening when knowledge is not mature; when
knowledge is mature it is not possible to wait even for
a moment; (so) why did the Bodhisatta investigate the
family, thinking: ‘In what family shall I arise V If,
revered Nagasena, the Bodhisatta’s parents had been

^ attlia mahdvilokanani viloketi. These eight have not been
traced in the Pali Canon. DA. 428, Jd. i. 48, BudvA. 54, 273,
MA. iv. 171-173, discuss the first five given above, calling them the
five great investigations. All these Comys. take the mother and
her life-span as one investigation; Miln. takes them as two. The
five are referred to at DliA. i. 84.

2 The birth must not take place either at a time when men’s lives
are very long (at the beginning of a world-cycle) or at a time when
they are very short (at the end of a world-cycle), for in neither case
would they understand birth, ageing and dying with which the
Teachings of the Buddhas deal, and so when they were told about
impermanence, anguish and not-self (the three marks of the Teaching)
they would not listen or develop confidence. The time for a
Bodhisatta to be born is when men live to be about a hundred,
MA. iv. 172, BudvA. 273, Jd. i. 48. For a good resume of the con-
ditions attendant on a Bodhisatta’s last birth, see Har Dayal, The
Bodhisattva Doctrine in Buddhist Sanskrit Literature^ London, 1932.

^ India. ^ The Middle Country, Majjhimadesa.

^ Always in a khattiya or a brahman family.

® She is one to have fulfilled the perfections and to have kept the
Silas since she was born.

’ Ten months and a week.

® hujjhana, discovering, awakening.

^ ajparifakka. Of. M. iii. 277, “ mature in Eahula are the things
that bring freedom to maturity.”

nimesantara, the interval of a moment. Awakening when it
comes comes in a flash, and there is no holding back of it,
anatikkamamya, is not to be violated.

THE DILEMMAS IV

279

determined beforehand, well then, false is that statement
which says: ‘He investigated the family.’ If he
investigated the family, well then, false is that statement
which says: ‘ The Bodhisatta’s parents were determined
beforehand.’ This too is a double-pronged question; it
is put to you, it is for you to solve.”

“ The Bodhisatta’s parents are determined beforehand,
sire, and the Bodhisatta did investigate the family.
But how did he investigate the family ? He investigated
the family thus : ‘ Are those who are (to be) my parents
noble warriors or brahmans ? ’ In eight ways, sire,
should what is not known’^ be inspected beforehand.
A merchant, sire, should inspect beforehand the goods
he has for sale an elephant should inspect beforehand
with his trunk an unlcnown way; a carter should inspect
beforehand an unknown ford; a pilot, when a ship is to
be taken in (to a harbour), should inspect beforehand an
unknown harbour; a physician, when an invalid is to be
visited, should inspect beforehand his age;® one should
get to loiow the strength or weakness of a bridge for
crossing (a river)* before getting on to it; a monk,
having reflected beforehand that the time has not yet
come (after which he may not eat),® may partake of a
meal; Bodhisattas should inspect beforehand the family
(into which they would be born), either a noble warrior
family or a brahman family. These are the eight ways,
sire, in which what is not known should be inspected
beforehand.”®

^ andgata^ the future, what has not yet arrived; what is not
learnt, not known.

^ vikkayahhanda, perhaps merchandise, what he may either buy
or sell.

^ dyu is the usual word for life-span, duration of life, but here it
seems as if it must mean age in the usual sense of the term.

^ uttamsetUj as at M. i. 134, S. iv. 174 {uttdrasetu), but hi. 11,
reading uttara-, describes it as a tree-bridge (perhaps such as might
be used by animals), a foot-bridge for pedestrians), and a
waggon-bridge (for carts).

^ Monks were not allowed to eat after midday until sunrise the
following day, Vin. iv. 85-86.

® Nagasena's arguments and expositions here seem strangely
inadequate.

28 o

milinda’s questions

“It is good, revered Nagasena; so it is, thus do I
accept it.”

[Fourth Division 5 : Suicide]

[196] “ Eevered Nagasena, this too was said by the
Lord: ‘ Monks, one should not destroy oneself;^ whoever
should do so should be dealt with according to the rule.’^
But on the other hand you say: ‘Whenever the Lord
was teaching Dhamma to disciples, in many a figure he
taught Dhamma for the cutting oif of birth, ageing,
disease and dying; and whoever had passed beyond
birth, ageing, disease and dying, him did he praise with
the highest praise.’® If, revered Nagasena, it was said
by the Lord: ‘Monks, one should not destroy oneself;
whoever should do so should be dealt with according to
the rule,’ well then, false is that statement which says:

‘ He taught Dhamma for the cutting off of birth, ageing,
disease and dying. ’ If he taught Dhamma for the cutting
off of birth, ageing, disease and dying, well then, false
is that statement which says : ‘ Monks, one should not
destroy oneself; whoever should do so should be dealt
with according to the rule.’ This too is a double-
pronged question; it is put to you, it is for you to solve.”

“ This too was said by the Lord, sire: ‘Monks, one
should not destroy oneself; whoever should do so should
be dealt with according to the rule.’ And whenever
the Lord was teaching Dhamma to disciples, in many a

^ na atidnam pdtetabbam, as at Vin, iii. 82. The phrase has the
implication of not destroying or killing oneself by letting or making
oneself fall down from a mountain (Vin, iii. 82) or into a deep ravine,
a pit, or down a steep precipice (Vin, iii. 74). To try to kill oneself
by such means and to fail does not constitute part of the Parajika
offence in question, the Third. This dilemma has been translated
by Warren, Buddhism in Translations, p. 436.

2 The rule, dhamma, here seems to be the expiation of a dukkata
offence, see Vin. references in the previous note.

^ This passage, while in full accord with the sentiments expressed
in the Pali Canon, has not yet been traced, and indeed sounds more
like an epitome of the teaching on escape from Samsdra than like
one statement.

THE DILEMMAS IV

281

figure lie taught Dharama for the cutting olf of birth,
ageing, disease and dying. But there was here a reason
why the Lord objected to^ (a person’s destroying
himself) and yet also roused^ (him to do so).”

“ But what was here the reason, revered Nagasena,
why the Lord objected (to a person destroying lumself)
and yet also roused (him to do so) ?”

“ One who is moral,^ sire, possessed of moral habit,^ is
like an antidote^ for destroying the poison of the defile-
ments m beings; he is like a healing balm for allaying
the sickness of the defilements in beings; he is like
water for carrying olf the dust and dirt of the defilements
in beiags; he is like the precious gem for giving all
attainments to beings; he is like a ship for beings to go
beyond the four floods;^ he is like a caravan-leader for
taking beings across the desert of births;® he is like the
wind for extinguishing the three fierce fires® in beings;
he is like a great rain-cloud for filUng beings with
(purposeful) thought;’’ he is like a teacher for making
beings train themselves in what is skilled; he is like a
good guide for pointing out to beings the path of security
(from the bonds).® It was in order that one who was
moral like that might not perish, sire, who was of many
special qualities, of various special qualities, of immeasur-
able special qualities, [196] a mass of special qualities,
a heap of special qualities, and bringing welfare to
creatures, that the Lord, sire, out of compassion for

^ paiilckhipi samadapesi ca.

^ See Sekha-sutta, M, Sta. No. 53, and Sanianfiaphala-suttanta
§43-62, for silavant and sllasampanna,

^ Some of these ’ comparisons and many more occur at Miln.
353-355.

^ ogJia^ of sense-pleasures, becoming, wrong view and ignorance;
the same as the four dsavd or cankers, and the four yoga or bonds.

^ See e,g., Jd, No. 2.

® Of attachment, hatred and confusion, the extinction of which is
nibbana, 8. iv. 251; spoken of as fires in the Eire-Sermon,’’
Vin. i. 34, 8. iv. 19, because of which everything is burning/’

’ mdnasa.

® khemapatha. I take the implied meaning to be yogakkhema,
security from the bonds, see note 4 above.

282

milinda’s questions

creatures, laid down this rule of training: ‘ Monks, one
should not destroy oneself ; whoever should do so should
be dealt with according to the rule.’ This was the
reason, sire, why the Lord objected (to a person destroying
himself).

And this, sire, was spoken by the Elder Kassapa the
Boy,’- a versatile talker,® when he was illustrating the
world beyond to the chieftain Payasi:® ‘ For as long a
time, chieftain, as recluses and brahmans who are moral
and of lovely character stand fast, for so long do they
fare along for the welfare of the manyfolk, for the
happiness of the manyfolk, for the compassion of the
world, for the good, the welfare and happiness of devas
and manliind.’^ But for what reason did the Lord rouse
(disciples) 1 Birth is anguish, sire, and old age is
anguish, and disease is anguish, and dying is anguish;®
and grief is anguish, sorrow is anguish, suffering is
anguish, lamentation is anguish, despair is anguish; and
association with what is not Ihced is anguish, separation
from what is liked is anguish;® death of a mother is
anguish, death of a father ... a brother ... a sister
... a child . . . death of a wife is anguish,'’ death of a
relation is anguish; misfortune concernhig one’s relations

^ Kumarakassapa -was so called because he -went forth into the
homeless state when he was young. He was called Kumarakassapa
at that time by the Buddha to distinguish him from other Kassapas,
and also because he had a princely bearing having been brought
up by a king {ThagA. ii. ,68, Pss. Breth., p. 148, and see DPPN.).
He was ordained at the minimum age of twenty (Vin. MV. i. 75).
Two verses of great significance are ascribed to him at Thag. 201, 202.

® A. i. 24, but not many records survive of discourses given by him.

® See Payasi-sutta, D. ii. 316 If., where Kumarakassapa convinced
Payasi that he was in error in thinking there was no world beyond,
no fruit of actions and no rebirth.

® D. ii. 332.

® From “ birth is anguish ” to here comes from the First Utterance,
Yin. i. 10. These four modes of man’s existence are also to be
found stated as the first set of fears at Yhh. 37 6.

* These last two clauses are also included in the First Utterance.

’For grief and sorrow, etc., being born of affection and arising
from the death of a mother, father, brother, sister, son, daughter,
husband or wife see M. ii. 108 f.

THE DILEMMAS IV

283

is anguish, misfortune concerning one’s health . . . one’s
wealth . . . one’s moral habit . . . misfortune con-
cerning one’s views is anguish and fear due to kings is
anguish,*® fear due to thieves is anguish, fear due to
enemies . . . famine . . . fire . . . fear due to water is
anguish; and fear due to waves is anguish, fear due to
whirlpools . . . crocodiles . . . fear due to fierce fishes
is anguish;® and fear of self-reproach is anguish, fear of
others’ reproach is anguish, fear of punishment . . .
fear of a bad bourn is anguish;^ fear of what is fearful in
an assembly is anguish, fear for one’s livelihood is
anguish, fear of dying is anguish;® [197] flogging with
a cane® is anguish, flogging with a whip is anguish.

^ These five vyasand^ misfortunes, losses, deteriorations, are found
at D. iii. 235, A. iii. 147. At this latter passage it is said that the
first three misfortunes (also mentioned at Vin, iv. 277) do not cause
a person to be reborn in the ways of woe while the last two do.

2 Of. among the dangers, antardya, at Vin. i. 112, 169, the danger
from kings, thieves, fire and water. These are grouped together
as the second set of four fears at Vhh. 376.

® At M. i. 459, A. ii. 123 four fears or perils are those of waves,
crocodiles [of. Tlilg. 502), whirlpools and fierce fishes, synonyms for
angry wrath, gluttony, sense-pleasures and women respectively.
It is only one who is not frightened of these four perils that is able
to out through the stream of thirst, tanhd, and see nibbana, the
Beyond, MA. iii. 177 f. Waves, etc., also form the third set of four
fears at Vbh. 376.

^ These last four fears (the fourth set at Vbh. 376) also occur at
A. ii. 121 if., where it is explained that a person is so much scared
by them that he abandons wrong conduct in body, speech and
thought, develops good conduct instead and carries about a pure
self, suddham attdnam pariharati. This A. passage describes the
fear of punishment in terms of the tortxires that the Miln. now
proceeds to name immediately after the next set of three fears.

® These are three of the five fears given at A. iv. 364, Vbh. 379.
One of the five given in these passages, fear of a bad bourn, has
already appeared, see above, n. 4, and is, I think, the only fear ’’
to occur in two lists. The other fear among these five is asilohabhaya,
fear of a bad reputation, but it is not mentioned in the Miln. lists.
Of. the list of fears at Nd. i. 371, ii. 470.

8 See Miln. 290, 357, M. i. 87, iii. 163, A. ii. 122, etc,, for this
stereotyped fist of tortures. For the rendering of their obscure
names I follow Light of the Dhamma, voL i, No. 4, July, 1953, where
a translation of the M. Balapandita-sutta is given by the Pali

284

milinda’s questions

flogging with a baton is anguish, cutting off the hand . . .
the foot . . . the hand and foot is anguish, cutting off
the ear . . . the nose . . . the ear and nose is anguish,
putting a red-hot iron ball on the head after removing
the top of the skull to look hke a gruel-pot . . . peeling
off the skin of the skull and rubbing it with gravel till
it becomes polished like a conchshell . . . kindling a
fire in the mouth after openiag it wide with spikes . . .
wrapping the body or the hand with oil-soaked rags and
setting fire to it to make it look like a wreath of flames
or a burning lamp . . . peeling off the skin from the
neck down to the ankle . . . peeling off the skin from
the neck to the waist and from the waist to the ankle
and making it hang loose like a bark-garment . . .
pinning down a criminal with iron nails (at both elbows
and knees) to the ground to resemble the posture of the
antelope and encircling him with fire . . . pulling out
the flesh with double-edged hooks . . . cutting off
coin-sized pieces of flesh from the body . . . combing
off the flesh with a comb and applying alkali . . .
piercing a criminal lying on one side on the ground with
an iron peg through the ear and turning him round . . .
beating the whole body so that it would look like a
bundle of straw . . . pouring hot oil (over one) . . .
dogs being made to bite the flesh of the body . . .
impaling when one is alive . . . cutting off the head
with a sword is anguish. One who is in sarnsara,
sire, experiences many and various anguishes such as
these.

As, sire, when it has rained down^ on the slopes of the
Himalayas the water in the river Granges spreads all
over the sharp stones, the pebbles, the sand,^ the

Department of the University of Rangoon, the tortures being
invested with a vivid realism. Warren gives extracts from the
Commentary to .4. to explain them, Buddhism in Translations,
p. 439.

^ abhivattam. This appears to be the reading favoured by CFD.

Si. reads -vuttarh,

^ pdsdna-saJchhara-lchara-marumba-; cf, Vin. iv. 33, and BD.
ii, 224, n. 1. Si. reads as follows: pdsdna sahhhara hhara marumaha
dvdta gakkara susaruhhha kallola umi-dvarana mmrana mulikasd-

THE DILEMMAS IV

285

whirlpools,^ the eddies,^ its little waves beating against
the bends,® (and spreads) among the obstructions and
hindrances (to its progress such as) the roots and
branches (of trees), even so, sire, one who is in samsara
experiences manifold and various anguishes such as
these. Anguish, sire, is that which goes on;* bliss is
that which does not go on.® Illustrating the special
quality of what does not go on and the peril there is in
what goes on, the Lord, sire, for the realization of what
does not go on, roused (disciples) to passing beyond
birth, ageing, disease and djdng. This was the reason,
sire, why the Lord roused (disciples).”

“ It is good, revered Nagasena; the question is well
unravelled, the reason ably spoken;® so it is, thus do I
accept it.”

khdsu pariyottharati evam em Icho maharaja evarupdni bahuvidJimii
anekavidhani dukklidni samsdrasotagato anuhhavati. This passage
is extremely difficult. Si. appears to mean: spreads all over the
sharp stones, the pebbles, the sand, the pits (in the river-bed,
dvdtd), the gakkara (is this a variant of gaggara, gaggalaka, gaggaraka,
something that roars and cackles ? See FED. s.v. gala), susarukkha
(is this susu = (1) a boy, youngster, and therefore a young tree;
or == (2) a hissing sound, and therefore a cracking tree; or = (3) a
water-animal (and therefore water-animals ?) and trees, billows
(kallola), waves, obstructions and hindrances (to its progress) caused
by roots (niulika, text mulaka) and branches (of trees), even so, sire,
one who is in the stream of samsara experiences manifold and
various anguishes such as these.

^ dvatta, ^ gaggalaka, onomatopoetic.

® umikavankacadika, where cadika appears to be unknown. FED.
suggests -madika. But what does this mean 1 EhD. at QKM,
i. 278, n. 1, says perhaps it was adika after all with or without
m euphonic.’' Morris, JFTS. 1884, p. 92 suggests reading velika,
surges, though one MS. has vadika,

^ pavaita, a proceeding, course of existences, i.e., in samsara.
It also means a functioning.

^ appavatta, i.e,, nibbana. Or one might translate: anguish is
occurrence (of birth and djdng, etc.), bliss is non-occurrence. The
meaning would appear to be that anguish and impermanence
accompany one another as do bliss and nibbana, which is always
there. See also the two words at Miln. 325 f.

® Text reads: sunibbethito panho sukathitarh kdranam. Si. reads
panho tayd suniddittho sukathito kdranam upanetl ti, the question,
well explained and ably spoken about by you, gives the reason,

286

milinda’s questions

[Fourth Division 6: Advantages of Loving-ldndness]

[198] “ Fevered Nagasena, this too was said by the
Lord:^ ‘ If the freedom of mind that is loving-kindness^
is practised, developed, made much of, made a vehicle,
made a basis, persisted in, become familiar with and
well estabhshed,® eleven advantages may be expected:^
one sleeps in comfort,® wakes in comfort, dreams no
evil dream, he is dear to human beings, dear to non-
human beings, devatas guard him, fire, poison and
weapons do not affect him, his mind is easily concen-
trated, the expression of his face is serene, he does his
(karmic) time unconfused, and if he penetrates no
higher (to arahantship than the attainment of loving-
kiudness) he reaches the Brahma-world (on deceasing
from this hfe).’ But on the other hand you say; ‘ The
boy Sama,® a dweller in loving-kindness, was roaming
about in a forest^ surrounded by a herd of deer when, on
being pierced by a poisoned arrow shot by the king
Piliyakkha,® he fell down fainting on that very spot. ’ If,
revered Nagasena, it was said by the Lord: ‘If the
freedom of mind that is loving-kindness is practised . . .
he reaches the Brahma-world,’ well then, false is that
statement which says: ‘ The boy Sama, a dweller in
loving-kindness, was roaming about in a forest surrounded
by a herd of deer when, on being pierced by an arrow

1 .<4. V. 342, /a. ii. 61.

® This is called immeasurable freedom of mind as are the three other i

brahma-viharas at M. i. 297, iii. 146.

® A stock phrase, recurring at e.g., D. ii. 103, M. iii. 97, S. i. 116,

A. iv. 150.

* Eight at A. iv. 150.

® Each of these eleven advantages is explained at Vism. 311 If.

® Instead of Samo kumdro Si. reads so Sdmo suvmytj.o. He is
probably to be identified with Suvanpasama in Jd. No. 541 (so
called because he was of a golden hue when be was born) who was ;

the Bodhisatta, Jd. vi. 95. See also ^yamaka Jataka at Mhvu. I

ii. 209 ff. ij

pavana. For this being forest or wood, see authorities cited in I

BHSjD and also Jones, Mhvu. Trans, ii, 328, n. 3. Ij

® Si. reads Pilayakkha; Jd, No. 541 as above. He is identified ji

with Ananda at Jd, vi. 95, )

THE DILEMMAS IV

287

shot by king Piliyakkha, he fell down fainting on that
very spot.’ If the boy Sama, a dweller in loving-
kindness, was roaming about in a forest surrounded by
a herd of deer when, on being pierced by an arrow shot
by king Piliyakkha, he fell down fainting on that very
spot, well then, false is that statement which says: ‘ If
the freedom of mind that is loving-kindness is practised
. . . fire, poison and weapons do not affect him.’^
This too is a double-pronged question, very abstruse, of
the utmost delicacy,^ subtle and profound (enough) to
bring out the sweat on the limbs of even the most
abstruse (thinking) mortals; it is put to you; untangle
this great entangled tangle and by solving it give vision
to the future sons of the Conqueror.”

“ This too was said by the Lord, sire: ‘ If the freedom
of mind that is loving-kindness is practised . . . fire,
poison and weapons do not affect him.’ And the boy
Sama, a dweller in loving-kindness, was roaming about
in a forest surrounded by a herd of deer when, on being
pierced by an arrow shot by king Piliyakkha, he fell
down fainting on that very spot. [199] But, sire, there
was a reason for that. What was the reason for that ?
These (advantages resulting from developing lovmg-
kindness), sire, are not a man’s special quahties; these
are special qualities due to developing loving-kindness.
At the moment when the boy Sama, sire, was hfting up
his pitcher of water® he was neglectful of the develop-
ment of loving-kindness. At the moment, sice, when a
man is filled with loving-kindness neither fire nor poison
nor weapons affect him, and when those who desire his
woe approach him they do not see him, they have no
chance over him. These (advantages resulting from
developing loving-kindness), sire, are not a man’s special
qualities; they are special qualities due to developing
loving-kindness. Suppose, sire, a man, valiant in battle,

^ Our text stops here, probably rightly, but Si. finishes the
quotation.

2 Beading with Si. ^mrainasanha (text ; sanha is smooth ,

soft.

^ JfJr Vh 76; Mhvu. ii» 213.

288

MILINDA S QUESTIONS

should enter a battle clad in impenetrable chain-mail
armour — the arrows shot at him then faU (on him)
harmlessly/ and do not have a chance over him. This,
sire, is not a special quality of him who is valiant in
battle, this is a special quality due to his being clad in
impenetrable chain-mail armour in that the arrows that
are shot at him fall (on him) harmlessly. Even so, sire,
these (advantages resulting from developing loving-
kindness) are not a man’s special qualities; they are
special qualities due to developing loving-ldndness. At
the moment, sire, when a man is filled with loving-
kindness neither fire nor poison nor weapons affect him,
and when those who desire his woe approach him they
do not see him, they have no chance over him. These
(advantages resulting from developing loving-kindness),
sire, are not a man’s special qualities; they are special
qualities due to developing loving-ldndness.

And suppose, sire, a man were to take a deva-like
‘ disappearing root into his hand — ^widle that root is in
his hand no other ordinary person can see him. This,
sire, is not a special quality of that man, this special
quality is due to the ‘ disappeariug root ’ in virtue of
which he is not visible in the visual field of ordinary
people. Even so, sire, these (advantages resulting from
developing loving-kmdness) are not a man’s special
qualities; they are special qualities due to developing
loving-kindness. At the moment, sire, when a man is
filled with loving-kindness neither fire nor poison nor
weapons affect him, and when those who desire his woe
approach him they do not see him, they have no chance
over him. These (advantages resulting from developing
loving-kindness), sire, are not a man’s special qualities;
they are special qualities due to developing loving-
ldndness.

Or, sire, it is as® a [200] mighty cloud pouring down

^ patanti vikimnti, they fall, they scatter.

^ antaradhdna mula, some magic root by which a man can make
himself invisible. Cf. antaradhdna manta at DhA. iv. 191.

^ Si. omits this simile. RhD. omits that of the warrior in armour
(by an oversight, I think).

THE DILEMMAS IV

289

rain is unable to wet a man who has entered a well-made
and mighty cave. This, sire, is not a special quality
of that man, it is a special quality of the great cave that
a mighty cloud in pourmg down rain does not wet him.
Even so, sire, these (advantages resulting from developing
loving-kindness) are not a man’s special qualities; they
are special qualities due to developing loving-kindness.
At the moment, sire, when a man is filled with loving-
kindness neither fire nor poison nor weapons affect him,
and when those who desire his woe approach him they
do not sec him, they have no chance over him. These
(advantages resulting from developing loving-kindness),
sire, are not a man’s special qualities; they are special
qualities due to developing loving-kindness.”

“ It is wonderful, revered Nagasena, it is marvellous,
revered Nagasena, how the development of loving-
kindness is a warding off of all evil.”

“ The development of loving-kindness, sire, brings all
special qualities of skill both for those (desiring) weal
and for those (desiring) woe. The development of
loving-kindness which is of great advantage should be
communicated to all those beings who are bound to
consciousness.”^

[Fourth Division 7 : Devadatta’s Births]

“ Revered Nagasena, are the results exactly the same
for one who does what is skilled and for one who does
what is unskilled, or is there some distinction ?”

“ There is a distinction, sire, between skill and unsldll.
Skill, sire, has bliss as a result, it is conducive to (rebirth
in) heaven; unsldll, sire, has anguish as a result, it is
conducive to (rebirth in) Niraya Hell.”

“ Revered Nagasena, you say: ‘ Devadatta is entirely
dark, possessed of mental states^ that are entirely dark;

^ satta vinnmabaddhd. This would seem to be another way of
saying that meditation on loving-kindness should be widespread and
extended to all living beings.

2 dhammd.

290

milinda’s questions

the Bodhisatta is entirely bright, possessed of mental
states that are entirely bright.’^ But on the other hand,
in becoming after becoming, Devadatta was exactly the
same as the Bodhisatta in regard to renown and adherents,
and was sometimes more eminent. (Thus) when Deva-
datta was the son of King Brahmadatta’s household
priest in the city of Banaras, the Bodhisatta was then a
(member of a) wretched despised class,® a sorcerer who,
having muttered a charm, produced mango-fruits out
of season.® Here the Bodhisatta was inferior in birth
to Devadatta [201] and inferior in renown.

And again when Devadatta was a king, a great lord
of earth provided with all the sense-pleasures, the
Bodhisatta was then a bull-elephant possessed of all
(suitable) characteristics for the Icing’s enjoyment. But
the king, impatient at the charm of the elephant’s
beautiful gait and wishing for his death, spoke thus to
the elephant-trainer: ‘ The bull-elephant has not been
properly trained by you, trainer, make him perform the
trick called ‘ space-wallcing.’* There too the Bodhisatta
was inferior in birth to Devadatta, he was a miserable
animal.

Amd again, when Devadatta was a bankrupt he was
staying in a wood,® and the Bodhisatta was then a

1 Dark and bright, TcavJia and suhka; cf. Dhp. 87 for kaijtha sukka
dhamma. At M. i. 389 ff., A. ii. 230 ff. deeds that are dark, dark in
result; bright, bright in result; dark and bright, dark and bright in
result; neither dark nor bright, neither dark nor bright in result,
are thus stated and explained. Of. D. iii. 230, Netti 98, 159, Asl. 89.

® ca'tjAMa, an example of “ low birth ” at Vin. iv. 6 which mentions
five kinds. See BB. ii. 173, n. 4 for further references.

® Amba-jataka, Ja. No. 474.

* dkdsagamana, going through space or the air. This is the
Dumedha-jataka, Jd. No. 122.

® Text reads pavane natthdyika which BED., s.v. pavanaf appar-
ently following QKM. i. 285, n. 3, says should be “pavanena
tthayiko, who earned his hving by winnowing grain.” But under
natthdyika it gives “ bankrupt ” (which certainly seems to be the
meaning at Miln. 131). Milnf. explains noMhdyika as natthadhana,
wealth lost — ^probably referring to his oxen who escaped while he
was not watching them. Si. however reads pawns titthati. For
pavana as forest or wood see Miln. 91.

THE DILEMMAS IV

291

monkey called Great Monkey.^ Here too a distinction is
seen between a man and an animal, here too the
Bodhisatta was mferior in birth to Devadatta.

And again, when Devadatta was a man, he was a
hunter^ called Sonuttara; he was strong, stronger than
a strong elephant; the Bodhisatta was then the elephant-
king called Chaddanta; then the hunter killed the bull-
elephant.® There too Devadatta was the more eminent.

And agam, when Devadatta was a man, he lived as
a homeless forester;* the Bodhisatta was then a bird, a
partridge who studied the (Brahman Vedic) mantras;
then too that forester killed that bird.® There too
Devadatta was the more eminent in regard to birth.

And again, when Devadatta was a king of Kasi named
Kalabu, the Bodhisatta was then an ascetic who professed
patient forbearance; then that king, in a rage, had the
ascetic’s hands and feet cut oif hke so many bamboo-
sprouts.® There too Devadatta was the more eminent
both in regard to birth and renown.

And again, when Devadatta was a man, a woodman,’
the Bodhisatta was then a monkey-chief called Nandiya ;
then too that woodman killed that monkey-chief together
with his mother and his younger brother.® There too
Devadatta was the more eminent in regard to birth.

And again, when Devadatta was a man, he was an
unclothed (ascetic) called Karambhiya; the Bodhisatta
was then a naga-king called Pandaraka.® There too
Devadatta [202] was the more eminent in regard to birth.

1 Miln. reads Mahapathavi, Great Earth, but Si. reads Mahakapi,
Great Monkey, and adds balavd pancanagabaladharo, he was strong,
wielding the strength of five elephants, thus confusing this story with
the next. This is the Mahakapi Jataka, Jd. No. 616.

® nesada, see BD. ii. 173, n. 6.

® Chaddanta-jataka, Jd. No. 514. See Dresden, Story 2, and
parallels given loo. cit., p. 447.

* vanacdrana; Si. vanacaraha. ® Tittira-jataka, Jd. No. 438.

® Khantivadi Jataka, Jd. No. 313; Jim. No. 28; Dresden, Story 9.

’ vanacara, one who lives in the woods.

® Cula-Nandiya Jataka, Jd. No. 222.

® This is probably the Pandara Jataka, Jd. No. 518, though
Sariputta is there identified as the naga-king and the Bodhisatta as
the king of the garudas.

292

milinda’s questions

And again, when Devadatta was a man, lie was a
matted-hair ascetic (who lived) in a wood; the Bodhisatta
was then a large boar called Tacchakad There too
Devadatta was the more eminent in regard to birth.

And again, when Devadatta was a king of the Cetis
named Suraparicara,^ he could go above ground through
the air above the level of men’s (heads) ; the Bodhisatta
was then a brahman named Kapila.® There too
Devadatta was the more emment both in regard to birth
and renown.

And again, when Devadatta was a man called Sama,
the Bodhisatta was then a king of the deer called Ruru.^
There too Devadatta was the more eminent in regard
to birth.

And again, when Devadatta was a man, a huntsman .
wandering in the woods,® the Bodhisatta was then a
bull-elephant; that huntsman, having cut off that bull-
elephant’s tusks seven times, (each time) took them
away.® There too Devadatta was the more eminent in
regard to mode of birth.'^

And again, when Devadatta was a jackal, he behaved
as a noble-warrior® and made all the regional chieftains

^ This probably refers to the Vaddhakisukara Jataka, Jd. No. 283,
and to the Tacchasukara Jataka, Jd. No. 492. The name Tacchaka
means “belonging to the carpenter.” Only in the latter Jataka
is Devadatta identified as the “ sham ascetic ” ; in both the Bodhi-
satta is identified not as the carpenter’s boar but as the tree-devata. .

® Si. calls him Uparicara, and MilnI. Uparipara. This is the
Cetiya Jataka, Jd, No. 422. Here the king is called Upacara, and
it is said his name is also Apacara. Among his four iddhis, psychic
powers, was that of walking aloft and going through the sky, upari-
caro dkdsagdmlj Miln. text reads gagane vehdsahgamo.

® The family priest (to the king).

^ This probably refers to the Eurumiga-jataka, Jd. No. 482, and
is so held to do by MilnT., though the man there, identified with
Devadatta, is a merchant’s son called Mahadhanaka ; moreover, the
Bodhisatta is not called Euru, nor is he identified as king of the deer,
though in the story he is so addressed by the king. See Cp. II. 6 ;
migardjd Rum ndma.

® pavanacara. Si. gives his name as Susama.

® Sflavanaga-jataka, Jd. No. 72.

’ Here ymiyd instead of as previously jdtiyd.

® khattiyadhamma, the behaviour of a noble warrior.

THE DILEMMAS IV

293

in India his vassals; the Bodhisatta was then a wise man
called Vidhura3 There too Devadatta was the more
eminent in regard to renown.

And again, when Devadatta was a hull-elephant, he
destroyed the young of a hen-bird, an Indian quail; the
Bodhisatta was then also a bull-elephant, the leader of
a herd.* There both of them were exactly the same.

And again, when Devadatta was a yakkha named
Adhamma, the Bodhisatta was then also a yaldcha
named Dhamma.* There again both of them were
exactly the same.

And again, when Devadatta was a mariner, chief of
five hundred families, the Bodhisatta was then also a
mariner, chief of five hundred famihes.^ There again
both of them were exactly the same.

And again, when Devadatta was a caravan-leader,
chief of five hundred wagons, the Bodhisatta was then
also a caravan-leader, chief of five hundred wagons.®
There again both of them were exactly the same.

And again, [203] when Devadatta was the king of the
deer called Sakha, the Bodhisatta was then also the Icing
of the deer called Nigrodha.® There again both of them
were exactly the same.

And again, when Devadatta was a general called.
Sakha, the Bodliisatta was a king called Nigrodha.’
There again both of them were exactly the same.

And again when Devadatta was a brahman (family

^ Sabbadatha-jataka, Jd. No. 241. The Bodhisatta is there
called 2^'^'i‘ohita instead of ])andita^ and he is not called Vidhura.

2 Latukika-jataka, Jd, No. 357.

3 Dhamma-jataka, Jd, No. 457. The Bodhisatta is there called
devaputta instead of yakkha. This possibly suggests that the old
and favourable meaning of yakkha {of, Sn, 478, 876) was losing
ground, the equally old but unfavourable meaning displacing it
Si. calls the Bodhisatta Sudhamma.

^ Samuddavamja-jataka, Jd. No. 466.

^ Apannaka-jataka, Jd, No. 1. Si. inserts this later.

® Nigrodhamiga-jataka, Jd. No. 12.

’ Nigrodha-jataka, Jd. No, 445. Si. omits this. It is interesting
to find that Milinda held generals and kings (or chiefs, rdjd) to
be equal. But perhaps he only means in eminence and in this
particular Jataka, and not necessarily in rank or always.

294

milinda’s questions

priest)^ called Kliandaliala, tlie Bodliisatta was then a
prince called Canda4 Then this Khandahala was the
more eminent.®

And again, when Devadatta was a king called Brahma-
datta, the Bodhisatta was then his son, a prince called
Mahapaduma; then the king had his own son thrown
down the precipice where thieves (were thrown down).^
Since fathers are more eminent than sons, above them,
there too Devadatta was the more eminent.

And again, when Devadatta was a king named
Mahapatapa, the Bodhisatta was then his son, a prince
named Dhammapala; then that king had his own son’s
hands and feet and head cut off.® There too Devadatta
was the higher, the more eminent.

And today, in the present times, both were born in a
Sakyan family. The Bodhisatta was the Buddha,
omniscient, leader of the world. Devadatta, having
gone forth in the Dispensation of him who was the deva
above devas and having produced psychic powers, made
pretence to be the Buddha.® Now, revered Nagasena,
is all that I have said true or is it not true ?”

“The manifold reasons that you, sire, have propounded
are all true and not otherwise.”

“ If, revered Nagasena, dark and bright are exactly
the same (in leading to) the bourns, well then, skill and
unskill are exactly the same in result.”

“ Sire, skill and unskill are certainly not exactly the
same in result. Devadatta, sire, was not opposed by

^ ‘puTohita is supplied by Si.

^ Kbandahala-jataka, sometimes called Candakumara-jataka,
Ja. No. 542. C/. Op. i. T.

^ Si. inserts another Jataka here.

^ Mahapaduma-jataka, Ja. No. 472. Here, though Devadatta
is not identified with this king Brahmadatta, the Bodhisatta,
identified as Mahapaduma, is nevertheless the son of a king Brahma-
datta who wanted to have him thrown down the Robbers’ Cliff.”

® Culladhammapala-jataka, Ja. No. 358.

® BuddJidlayam akdsi. This must refer to Devadatta’s efforts to
displace the Buddha so as to lead the Order of monks himself {e.g.,
Vin. ii. 188) if not to his efforts to enforce stricter behaviour on the
monks {Vin. ii. 196 ff.).

THE DILEMMAS IV

295

everyone/ neither was the Bodhisatta himself opposed;
but ids opposition to the Bodhisatta ripened^ and yielded
fruit in this becoming and that. Yet, sire, when
Devadatta [204] was established in authority he gave
protection to the country districts, had bridges built and
rest-houses® and halls for (maldng) merit, he gave gifts
according to his desire to recluses and brahmans,
beggars, tramps and wayfarers* — ^to those with protectors
and those without. It was as the result of this that in
becoming after becoming he acquired prosperity. Of
whom is it possible to say, sire, that without giving,
taming, restraint, without carrying out the Observance he
will obtain prosperity ? But you, sire, say that Deva-
datta and the Bodhisatta kept on going on together
(from birth to birth). But not (only) at the end of a
hundred births was there an association (between them),
not (only) at the end of a thousand births, not (only)
at the end of a hundred thousand births® there was an
association (between them) somewhere at some time at
the end of many a day and night. But that simile of
the Bliud Turtle,® sire, was made known by the Lord so
as (to show the difficulty) of acquiring human status.
You, sire, must regard the association of these (two) in
the light of that simile. There was an association not
only between the Bodhisatta and Devadatta, sire; in
many hundred thousand births too, sire, the Elder
Sariputta was the Bodhisatta’s father, grandfather,
uncle, brother, son, nephew or friend. And in many
hundred thousand births too, sire, the Bodhisatta was
the Elder Sariputta’s father, grandfather, uncle, brother,
son, nephew or friend.

ioid everything included in the class of creature, sire,

^ Ajatasattu was an adherent, Vin. ii. 187; Devadatta' s friends
are spoken of at Vin. ii. 196 f., iv. 70; and he was a monk favoured
by the troublesome nun Thullananda, Vm. iv. 66, 335.

^ paccati, usually connected with being boiled in Niraya Hell, the
word being used there in a literal sense.

^ sabhd.

^ samana-brahmandnarh kapaniddhikavanibbaka^ as at D. i. 137.

5 0/. Miln, 136, 179.

® M. iii. 169, S. v. 445, referred to at TMg, 500, Asl, 60.

296

milinda’s questions

that has come iato the stream of sarhsara aad is l)eixig
carried along by the stream of sarhsara meets (other
beings) that are both disliked and hked. As, sire, water
that is being carried along by the stream meets what is
pure and impure, what is lovely and evil, even so, sire,
everything included in the class of creature that has
come into the stream of sarhsara and is being carried
along by the stream of sarhsara meets (other beings) that
are both disliked and liked. Devadatta, sire, being a
yakldia, andanon-dhamma being of himself^ and having
incited others to non-dhamma, was boiled for fifty-seven
kotis® of years and sixty hundred thousand years in the
Great Mraya Hell. [205] And the Bodhisatta, sire,
being a yakkha, and a Dhamma-being of himself, and
having incited others to Dhamma, enjoyed fifty-seven
kotis of years and sixty hundred thousand years in
heaven provided with all sense-pleasures. And again,
sire, Devadatta having offended in this becoming against
the Buddha who should not be offended against and
having spht the harmonious Order,® was swallowed up by
the earth.^ But the Tathagata, having awakened to all
things,® attained final nibbana (in the element of nibbana
in which there is) complete destruction of the basis (for
rebirth).”®

^ Text reads Adhamma (and Dhamma of the Bodhisatta) as at
Miln, 202 where Adhamma and Dhamma appear to be proper
names. The reading of Si. seems preferable: yalcklio samdno attand
adliammiJco samdno (and dhammiJeo of the Bodhisatto), and I follow
this above.

2 koti is an extremely high number; uncountable, perhaps approx-
imately a hundred thousand. Devadatta is usually said in the
Pitakas to have to boil in Hell for a kappa. See Miln. 108 ff.

^ Vin. ii. 196 ff., and see Miln. 108 ff.

^ DhA. i, 148. See Miln. 101.

^ bujjhitvd sabbadhamme. The Sinhalese commentator takes the
latter word as accusative to bujjhitvd. QKM. i. 293, n. 1. Of.
pdragu sabbadhammdnam at M. ii. 144, A. ii. 23.

® parinibbuto upadhisankhaye. The former expression bujjhitvd
sabbadhamme probably refers to the attainment of nibbana under
the Bo-tree, which was nibbana of the type known as saupddisesd
nibbdnadhdtu; and this latter expression, parinibbuto upadhisanhhayo
probably refers to the nibbana the Buddha won when he died, known

THE DILEMMAS IV

297

It is good, revered Nagasena; so it is, thus do I
accept it/’

[Fourth Division 8 : On Amara]

'' Revered Nagasena, this too was said by the Lord:

‘ Should they get opportunity or .secrecy
Or get a suitable wooer^

All women would do evil;

Failing another, then with a cripple/ 2

And again it is said: ^ The woman called Amara who was
the wife of Mahosadha® stayed in the village while her
husband was away on a journey/ Remaining in private
and alone and making her husband like unto a king, she
committed no evil though she was offered a thousand
(kahapanas)/® If, revered Nagasena, it was said by the
Lord:

‘ Should they get opportunity or secrecy
Or get a suitable wooer
All women would do evil;

Failing another, then with a cripple,’

well then, false is that statement which says: 'The
woman called Amara who was the wife of Mahosadha

as anujpddisesa nihhdnadhdtu, the element of nibbana in which no
fuel for more existences, or no more attachment to becoming,
remains. See Miln. 175 k. on the two almsgivings; one before the
Awakening and the other before the parinibbana. Of. M, i. 454:
ujpadhi dukkhassa mulam.

^ nimantakarh labetJia tadisamj should obtain an inviter such as
that.

2 This verse is found, not ascribed to the Buddha however, at
Jd. V. 435, in the Kunala-jataka, Jd, No. 536. Instead of niTnantakarh
the Jd, reads nivdtakarh, a sheltered place. The sentiment belongs
to Indian folk-lore and is not Buddhist.

3 As in the Maha-ummagga-jataka, Jd, No. 546. Also at Mhvu.
ii. 83; see J. J. Jones’s translation, ii. 80 and 81, n. But references
to Amara’ s fidelity appear peculiar to Miln. At Mhvu, ii. 89 the
Bodhisatta is identified as Mahosadha and Yasodhara as Amara.

^ pavutthapatika; the word is also found at Vin. ii. 268.

^ Fees for courtesans are mentioned as being fifty and also a
hundred (kahdpa't^as), Vin. ii. 268.

298

milinda's questions

stayed in the village while her husband was away on a
journey. Remaining in private and alone and making
her husband like unto a king, she committed no evil
though she was offered a thousand (kahapanas).’ But
if the woman called Amara, the wife of Mahosadha, [306]
stayed in the village while her husband was away on a
journey and, remaining in private and alone and making
her husband like unto a long, committed no evil though
she was offered a thousand (kahapanas), well then, false
is that statement which says :

‘ Should they get opportunity or secrecy
Or get a suitable wooer
All women would do evil ;

Failing another, then 'with a cripple.’

This too is a double-pronged question; it is put to you,
it is for you to solve.”

“ This too was said by the Lord, sire:

‘ Should they get opportunity or secrecy
Or get a suitable wooer
All women would do evil;

Failing another, then with a cripple.’

And it is said : ‘ The woman called Amara who was the
wife of Mahosadha stayed in the village while her husband
was away on a j ourney. Remaining in private and alone
and maldng her husband like unto a king, she committed
no evil though she was offered a thousand (kahapanas).’
Sire, would that woman, on receiving the thousand
(kahapanas), have committed an evil deed with a
suitable man, or would she not have done so even
though she had the opportunity or the secrecy or a
suitable wooer ? Sire, when the lady Amara was
considering the matter she did not see the opportunity or
the secrecy or a suitable wooer. Through her fear of
censure in this world she did not see an opportunity;
through her fear of Niraya Hell in the world beyond she
did not see an opportunity; thinking how terrible are
the results of evil she did not see an opportunity; not
wishing to lose her loved one she did not see an opportu-

THE DILEMMAS IV

299

nity; because of her esteem for her husband she did not
see an opportunity; honouring Dhanuna she did not see
an opportunity; despising what is not ariyan she did not
see an opportunity; not wishing to break her pledge^
she did not see an opportunity. For many reasons
such as these she did not see an opportunity.

And while she was reflecting on secrecy in the world
and not seeing it she did not commit evil. If she [207]
had got secrecy in regard to men then she could not
have got secrecy in regard to non-human beings; if she
had got secrecy in regard to non-human beings then she
could not have got secrecy in regard to those who had
gone forth (into homelessness) and knew the minds of
others; if she had got secrecy in regard to those who
had gone forth and knew the minds of others then she
could not have got secrecy in regard to the devatas^
who knew the thoughts of others; if she had got secrecy
in regard to the devatas who Imew the thoughts of others
then she could not have got secrecy from herself in
regard to evil;^ if she could not have got secrecy from
herself in regard to evil then she could have not got
secrecy by means of non-dhamma.^ Not getting secrecy
for many reasons such as these, she did not commit evil.

And while she was reflecting on a suitable wooer in
the world (but) not getting one, she did not commit evil.
The wise Mahosadha, sire, was endowed with twenty-
eight qualities. With what twenty-eight qualities was
he endowed ? Mahosadha, sire, was courageous, con-
scientious, he felt shame, he had adherents, was possessed
of friends, he was forgiving, moral, truthful, he was

^ Mriyam na hhinditukamay perhaps the pledge she made on.
marriage of being always faithful to her husband.

2 C/. Manu VIII. 85.

^ C/. A, i. 149: The self in thee, 0 man, knows what is true and
what is false, and see Manu VIII. 84.

^ adhammena mho na lahheyya, I am in as great doubt as to the
real meaning of these words as was Ehl)., see QKM. i. 295, n. 2.
But I think they mean that an action done unrightly could not,
in view of the foregoing argument, have been kept secret. Again
cf. A. i. 149: “ there is not a secret place in the world where one can
perform an evil deed also at Jd. iii. 19.

300

milinda’s questions

possessed of pureness,^ lie was without anger, without
conceit, not envious, he was energetic, active,® friendly,
generous, kindly in speech, unassuming, gentle,® guileless,
without deceit, possessed of much subtlety, clever,
possessed of knowledge, a seeker after the welfare of his
dependents, sought after by everyone, wealthy,* re-
nowned. The wise Mahosadha, sire, was endowed with
these twenty-eight qualities. When she (Amara) did
not get another wooer such as this she did not commit
evil.”

“ It is good, revered Nagasena; thus it is, so do I
accept it.”

[Fourth Division 9: Arahants’ Fear]

“ Fevered Nagasena, this too was said by the Lord:
‘ Arahants are without fear and trembling.’® But again,
in the city of Kajagaha when five hundred (arahants)
whose canhers were destroyed saw the elephant Dhana-
palaka bearing down on the Lord they abandoned the
noble Conqueror and ran away in all directions, one
only excepted, the Elder Ananda.® Now, revered sir,

^ soceyya. Three kinds are given and elaborated at .4. i. 271, 272 :
kdya’, vaci- and mano-soeeyya. See also D, iii. 219, Iti., p. 55.

2 dyuhaka, a striver.

® sanha, not in text but in 8i, A word such as this is needed to
bring the number of qualities to the stated twenty-eight.

^ Five kinds of wealth given at MilnJ. 34.

® The exact reference has not been traced, but the Tipitaka holds
that arahants have no fear; cf, Dhp. 351, Sn. 621, M.L 116; also see
MA, ii. 385 where it is said there is not even one fear for him whose
cankers have been destroyed. At Miln, 146 it is said; an arahant
has passed beyond all fear.

® After Devadatta had failed to kill the Buddha with the great
stone (see above, p. 189) he schemed to let loose the fierce man-
slaying elephant against liim (Fm. ii. 194). In the Vin, version the
elephant is called Nalagiri, the Lord is said to have entered Eajagaha

with several monks (not five hundred), and there is no mention
of Ananda. The Lord pacified the elephant by the power of mettd.
At Jd. V. 333 ff. (Intr. to the Cullaharhsa-jataka) the whole story is
more elaborately told. Here the elephant, Nalagiri, was to be
maddened by a quantity of fiery toddy; a great company of monks
attended the Buddha who had been forewarned of Devadatta's

THE DILEMMAS IV

301

did these arahants run away frona fear, did they, thinking :
‘ It will he evident according to his own deed,’^ run away
willing to let Him of the Ten Powers^ he destroyed, [308]
or did they run away hoping to see an incomparahle,
great and unequalled wonder of the Tathagata’s ? If,
revered Nagasena, it was said hy the Lord: ‘ Arahants
are without fear and trembling,’ well then, false is that
statement which says: ‘ In the city of Rajagaha when
five hundred (arahants) whose cankers were destroyed
saw the elephant Dhanapalaka hearing down on the
Lord they abandoned the noble Conqueror and ran away
in all directions, one only excepted, the Elder Ananda.’

plot; Sariputta and then the eighty chief Elders all offered to
vanquish the elephant instead of letting the Lord expose himself
to the risk of being slain by an animal who knew nothing of his
merits, but the Buddha refused their offers. Ananda however, for
his strong affection for the Buddha, took up his position in front, of
him, and because he would not stand back when told to do so by
the Buddha, had to be removed by the latter by the exercise of his
supernormal power. Here again Nalagiri was subdued when the
Lord suffused him with metta. The people marvelled, and threw all
their jewels and ornaments on the elephant’s back; henceforth he
was known as Dhanapfilaka, the guardian of wealth.

The Cullahamsa-jataka is referred to in the Intr. to Ja. No. 389
(Jd. iii. 293) as an occasion when, in connection with the elephant,
here called Dhanapala, Ananda would have laid down his life for the
Lord’s sake. At Mibi. 3d-9 it is said that when navuii pmjiakotiyo
(nine hundred million living beings, sec DPPN, s.v. Nalagiri) saw
the elephant Dhanapala tamed they penetrated Dhamma, His
beauty is referred to at Jd. i. 6G.

Though it is impossible for anyone to deprive a Tathagata of life
{Vin. ii. 194), that the Buddha Gotama was subject to these attacks
is said (Aj). i, 299 ff., UdA. 263 ff.) to have been due to actions he
performed in anterior births. The fruit of once driving his own
elephant at a pacceka-buddha was Devadatta’s letting loose, with
murderous intent, the elephant Nalagiri against him in this last
becoming {jpacchimake hliave, Af. i. 300, TJdA, 264 f.). There are
some Jatakas where the Bodhisatta’s conduct was not exemplary,
e.g., Nos. 263, 279, 318, 531.

^ pafindyissati sahena hammena, perhaps meaning that it will
turn out in accordance with the resultant fruit of his action of
driving his own elephant at the pacceka-buddha, see end of previous
note.

2 The ten powers of a Tathagata are given in M. 8ta. No. 12
(M. i. 69 ff.).

302

milinda’s questions

But if, in the city of Rajagaha when five hundred
(arahants) whose cankers were destroyed saw the
elephant Dhanapalaka bearing down on the Lord they
abandoned the noble Conqueror and ran away in all
directions, one only excepted, the Elder Ananda, well
then, false is that statement which says: ‘ Arahants are
without fear and trembling.’ This too is a double-
pronged question; it is put to you, it is for you to solve.”

“ This too was said by the Lord, sire: ‘ Arahants are
without fear and trembling.’ Andinthe city of Rajagaha
when five hundred (arahants) whose canlcers were
destroyed saw the elephant Dhanapalaka bearing down
on the Lord they abandoned the noble Conqueror and
ran away in all directions, one only excepted, the Elder
Ananda. But that was not from fear, nor was it from
willingness that the Lord should be destroyed. For,
sire, (every) cause why they might fear or tremble has
been rooted out by arahants,^ therefore are arahants
without fear or tremblmg. Does the great earth fear,
sire, when (people) are digging it or breaking it up or
because it is bearing (the weight of) the sea and the
mountain-peaks and ranges ?”

“ No, revered sir.”

“ For what reason, sire ?”

“ In the great earth, revered sir, there is no cause why
it should fear or tremble.”

“ Even so, sire, in arahants there is no cause why they
should fear or tremble. Does a mountain-peak fear,
sire, if it is splitting or breaking down or falling or being
burnt with fire ?”

“ No, revered sir.”

” For what reason, sire ?”

“ In a mountain-peak, revered sir, [209] there is no
cause why it should fear or tremble.”

“ Even so, sire, in arahants there is no cause why they
should fear or tremble. If, sire, in a hundred-thousand
world-system all those whoever that are included in the

^ Gf. Miln. 146 : (all) cause for fear has been rooted out by an
arahant.

THE DILEMMAS IV

303

class of creature’- should, with swords in their hands,
attack one arahant so as to make h im tremble, there
would yet be no faltering^ whatever in his mind. What
is the reason ? It is because it is impossible and cannot
come to pass. Moreover, sire, this reasoning of mind
occurred to those (arahants) whose cankers had been
destroyed : ‘ Today when this most noble and excellent
of men, the noble bull® among the Conquerors, enters
this noble city the elephant Dhanapalaka will rush at
liim on the road, but the attendant certainly will not
abandon the deva above devas; so if none of us
abandoned the Lord either, Ananda’s good qualities
could not become known nor could the bull-elephant
approach the Tathagata. Come, let us go away, and
hence this great body of people will become free from the
bonds of the defilements and Ananda’s good qualities
will become known.’ These arahants ran away in all
directions when they thus saw the advantages (of their
doing so).”

“ The question has been well analysed, revered
Nagasena; thus it is, there is no fear or trembling in
arahants ; these arahants ran away in all directions when
they saw the advantages (of their doing so).”

[Fourth Division 10: Is the Tathagata Omniscient?]

“ Eevered Nagasena, you say: ‘The Tathagata is
omniscient.’* And again you say: ‘ When an Order of
monks with Sariputta and Moggallana at their head was
dismissed by the Tathagata, the Sakyans of Catuma
and Brahma Sahampati conciliated, pacified and appeased
the Lord after they had brought forward the simile of

^ sattakdyapariydpanndy as above, Miln. 204*

2 annatJiatta, see MLS, ii. 130, n* 2.

^ dsabha, leader, see M, Sta. No. 12 {M. i. 69) where the Tathagata
takes the leader’s place, the bull’s place, dsabhatthdna. MA. ii. 26
says of this that it is the best, the highest place. Or, bulls are
the jirevious Buddhas—their place.’'

^ Of, Miln, 74.

304

milinda’s questions

the seeds and the simile of the young calf.’^ Now,
revered Nagasena, were these similes unlcnown to the
Tathagata that by them the Tathagata [210] was con-
ciliated, pacified, calmed and appeased ? If, revered
Nagasena, these similes were unknown to the Tathagata,
well then, the Buddha was not omniscient. If they
were known (to him), well then, he dismissed (that
Order), removing it by force® wanting to test it. Well
then, a lack of compassion in him is implied. This too
is a double-pronged question; it is put to you, it is for
you to solve.”

“ The Tathagata was omniscient, sire, and the Lord
was pleased, conciliated, pacified, calmed and appeased
by these similes. The Tathagata, sire, is the Lord
under Dhamma,® and it was by those very similes that
had been made known (already) by the Tathagata*
that they propitiated, pleased and conciliated the
Tathagata; and the Tathagata, on being conciliated by
these, approved saying ‘ Good.’ As, sire, a woman
propitiates, pleases and conciliates her husband by means
of the wealth that belongs to her husband himself, and
the husband approves saying ‘ Good,’ even so, sire, the
Sakyans of Catuma and Brahma Sahampati propitiated,
pleased and conciliated the Tathagata with the very
similes that had been made known (already) by him;
and the Tathagata, on being conciliated by these,
approved saying ‘ Good.’ Or as, sire, a king’s barber
propitiates, pleases and conciliates a king when he is

* See M. Sta. No. 67. TMs same episode has already formed part
of another dilemma, see Miln. 186 If. At Vd. 24 ff. the Lord is
reported to have dismissed another noisy Order of incoming monks,
again saying that the noise they made was like that of fisher-folk
bringing in a large catch.

® okassa pasayha. Though the former word may be always
combined with the latter {FED., s.v. oJcassati), the latter may be
used alone as at M. ii. 99. On the word pasayha see MLS. ii.
285, n.

® Dhammasami. On this expression see FED, s.v. Dhamma
B.l.a, Note. This epithet of the Buddha often occurs in a stock
passage, e.g., at M. i. Ill, S. iv. 94.

* S. iii. 91.

THE DILEMMAS IV

305

adorning the king’s head with a golden comb shaped like
a snake’s hood^ that belongs to the king himself, and the
king, on being conciliated, approves saying ‘ Good,’ and
gives it as a present according to his fancy,® even so,
sire, the Sakyans of Catuma and Brahma Sahampati
propitiated, pleased and conciliated the Tathagata with
the very similes that had been made known (already)
by him; and the Tathagata, on being conciliated by
these, approved, saying ‘ Good.’ Or as, sire, when a
co-resident pupil has taken the almsbowl that has been
carried® by his preceptor*^ and is putting it near the
preceptor, he propitiates, pleases and conciliates him,
and the preceptor, on being conciliated by liim, approves
saying ‘ Good,’ even so, sire, the Sakyans of Catuma and
Brahma Sahampati propitiated, pleased and conciliated
the Tathagata with the very similes that had been made
known (already) by him, [311] and the Tathagata, on
being conciliated by these and having approved saying
‘ It is good,’ taught Dhamma for freedom from all
anguish.”®

“ It is good, revered Nagasena; thus it is, so do I
accept it.”

The Fourth Division

^ 2 )anaha phanalca. Of, fhmuiliaiihaka, Yin. i. 91, and haitha-
2 }hanaka, Vm. ii. 107, and sec the notes at BD. iv. 116, v. 144.

^ yadicchita.

^ dbliata, or brought (back to the monastery).

^ On the relations that should exist between a preceptor, u^ajjhdya^
and the more recently ordained monk who is staying with him as
a student, saddhivihanka, see Yin. i. 44 ff.

^ In the Catuma-sutta, he expounded four perils monks should
avoid: angry wrath, gluttony, sense-pleasures and women. MA.
iii. 177 says that if a monk (no longer) fears these four perils then,
cutting through the stream of thirst and crossing the water he is
able to reach the further shore of nibbana. It is clear therefore
that he is released from anguish and that hTagasena’s final words are
correct. See, too, the conclusion of the last dilemma in the Third
Division.

INDEXES

I.— GENERAL INDEX

abiding {vihdra) 218, 228, 249
(9 successive)
able (hMbha) 235
accept, to {aadiyati) 132 fF.
acceptance {addiyand) 133, 136
adept’s stage {aseJcJiahhumi) 229
advantage (dniaamaa) 286 (11 kds.),
303

adverting (the mind) {dvajjana)
88 n., 142, 149 f.
adviser-treasure 62
aggregate (kltandha) 72
agriculture (Jcaai) 251, 253
agriculturist (Icasadka) 57; aee
farmer

air (antalilckha) 211 f.; (vdta) 93,
179

dhdaay xviii, xl, xlii; aee skv; space
“ all ” (aahha) 206
all-knowing (aahhannu) 101 f.
alms-gathering (pindapdta) 246 ff.,
297 n., 306
ambrosia (amata) 234
analytical insights {patisambJiidd)
30, 146

anger {hodha) 163; see wrath
angry (kupita) 265 f,
animals xlvii

anguish (dukkJia) 42, 54, 58 ff., 72 f.,
90, 94 £, 111 f., 137 f., 140, 152 ff.,
183, 208, 243, 282 ff. (various
kds.), 285, 289; freedom from
167, 200, 306; limited {pari-
yantakata) 152 f., 166
ant-hill {vamrmka) 232
antidote {agada) 169, 214, 281
dpatti sanndvimokkhd , . . viii,
xlviii ff., 223

application (yutta) 270; earnest
{yoga) 153 f.

approval and repugnance {anunaya-
patigha) 61, 171, 232 f„ 265 f.
approved of {amimata) 263 f.

arahant(s) xxix, xxxii, 0, 8 f.,
17 f., 25, 61, 139, 146, 182 ff.,
197, 265 f.; -stage {araJiavia-
bhfmi) 229; have no fear 203 ff*.,
300 ff.

arahantahip {araJiaita) xxx, 24,
48 f., 104 n., 229 f.; formula of
146

archer 86 n.

ariyan {ariya) 94, 263; procedure
{a-vlfhi) 195; way {a-magga) 240
army {send) xlvi, 6, 47, 49 f., 53 f.,
60

arrow {karda) xlvi, 22, 60, 100;
{ndrdca) 148; {sara) 288; {salla)
156, 286 f.

artificial aid {katumikd) 107 ff',
arts {sattha) xliv, 5
ascetic {tdpasa) 173, 176; un-

clothed a. 125 n. ; a. practices
{dhutanga) xxix, 27
asceticism {tapo) 126, 176 f., 180
assembly {pariad) 224, 229, 236 f.
assertion {vacana) 91 ff.
astrologer {nemittika) 26
attachment, passion {rdga) 104 f.,
126, 128 f., 143 f., 162, 194, 198,
256; {updddna) 43, 67; without
{vltardga) 105

attainment {sampatti) 134 ff'.
(3 kds.), 281; {samdpatii) 195,
248 f.

attendant {upatthdka) 277
attention {manasikdra) 78, 135,
137, 260, 263
authority {dim) 268 f.
aversion, hatred {dosa) 104, 126,
128 f., 143 f., 162, 194, 256
awaken, to {lodheii) 233 f., 236 ff.
awakened {huddha) 161; to be a.
{hujjhiti) 232 f., 237 f., 296;
to be fully a. {abliisamhnjjhati)
246

306

I. — GENERAL INDEX

307

awakening (biijjham) 278; {bodhi)
XXXV f., 246; by and for oneself
(pacceJcnbodhi) 156; limbs of
{bojjhanga) 45, 61, 116; tree of
{bodhi) 133, 192 f., 277; (hodhi^
rukkha) 104
axle {ahlcha) 91, 162

ball of cotton {iulapunja) 243
})amboo {vdu) 234; -canes {vamsa-
7idla) 143

bankrupt {'ttatfhdyika) 183
barber {kappaka) 161, 304
barley-reaper (yavaldvaka) 44
barrenness (khila) 264 f.
battle xlvii; (sangdma) 91, 100,
288; earnest student of {sangd-
mdvacara) xlvi, 60; see army
becoming (hhava) 69, 72 ff., 94,
133, 137, 189, 194, 198, 206, 290,
296, 301 n.; acme of (hJiavagga)
184; all (sabbabhavd) 198; fetters
of (bh-samyojand) 146; search for
(bhavesand) 163; succession of
{bh-parampard) 167
beggar {ydcaka) 166 f., 171
being (satta) 38, 69, 90, 91 fL, 98,
204 L, 208 fF„ 216 £, 225, 233
If., 242, 244, 281 f., 289; 6ve
creature

being to be born {gandhubba) 172,
179 f.

best (sellJui) 227 f.
bewildered, to be {sammuyhati)
57 f.

TM'.v'r.vr;’''. xb xvii f., xxiii; see Lord

XV 1

bile {pitta) 156, 188 f., 191
bird {pakkhin) 164; {sakuna) 115
birth {jdti) 69 f., 72 f., 94, 109, 190,
266, 266, 280 if., 290 ff., 296;
desert of {j-kanldra) 281
bliss {sukha) 286, 289 ; see happiness
blood {ruhira) 190; {hhita) 231 f.
boat {ndvd) 111, 121, 226, 281
Bodhisatta, the’ xxxiv ff., xxxviii,
xLi ff., 101 n., 116 n., 119 n.,
125 n., 151 n., 161 n., 166, 168 n.,
227, 243 n., 246 n., 277 ff.,
301 n., 246 n., 301 n.; births of
290 ff.; investigations of {vilo-
kandni) 277 ff.

Bodhisattas xvi, xxxv ff’., 166, 181,
277, 279; mothers of xvi, xxxix

bodily {kdyika) 126, 191; feeling 61
bodily: frame {sarlra) 117, 161,
247 f., 269; remains {sarlra)
249 f.

body {kdya) 66, 76 f., 98, 100 f.,
117 ff., 140, 176, 190, 232, 235 f.;
activities of (k-sankhdra) 41 ;
not developed {abhdvitakdya) 119,
143; Mara’s 222; the Tathagata’s
187

bones {attlii) 118, 156
hook {poiihaka) 108, 110
boundary {slmd) 161, 271, 273 f.
bourn {gati) 162, 198, 204, 230
(2 kds.), 294

bow {cdpa) 148; {dJiariu) 91, 261
bowl {patia) 217 f.; and robe
{paitaclvara) xxxii, 254 (the
Buddha’s)

Brahma-farer {brahmacdrin) 103;

-faring {br-cariya) 101, 163
brahman {hrdhrmmi) 11 ff., 25,
178, 197, 279; householders 219
ff.; women 93; youths {br-
mdnamka) 252 (their work), 261
branch {sdkhd) 138 f,
breath {vdta) 41; see wind
bridge {saiikxma) 127 f.; {setu) 279,
295

brother {bhdtd) 226, 238, 268, 282,
291

Buddha, the 38, 79 n., 96 ff., 99,
100 n., 101 ft’., Ill, 116 n., 118 n.,

132, 135, 139, 160 ff\, 189, 198,
229, 246 f., 294, 296, 301 n.,
304; -held (b-khetta) 249; foot of
187 ff.; illnesses of 187, 191;
injures someone, etc. 162 f.;
power of (b-bala) 218; sons of
184 f., 200; veneration of (6-
pujd) 264; words of 13, 23 f.,
227 ; see Lord

buddha by and for himself {pacceka-
buddha) xxxiv, xli, 146 f., 166,
270 n., 301 n.

Buddhas xxxv ff., xxxix, xli, 125,

133, 148 f., 166, 162, 166, 179 n.,
195 f., 203, 226, 266 f.; knowledge
of {buddhandna) 189; omniscient
{sabbannu) 147 ff.; qualities of
{h-dhammd) 147

bull {dsabha) 303; {usahha) 187 n.
buoyantly {lahuka) 144 ff. (of
mentality)

3o8

I. — GENERAL INDEX

burning-glass (rrmii) 75
buttermilk (iaJcka) 244, 255

calm (samutha) 51
camel [ottha) 109, 139
canker (dsava)i destroyed {khmd-
mva) 146, 197, 229, 258 f.,
300 ff.; destruction (Jchaya) of
258 £

oaravan-leador (mithavaha) 281, 293
carpenter (tacchaka) 233 f.; {vad(,lk(t-
hi) 86

cart, cartload (vdlia) 111, 142
cart, waggon {sakata) 80 f., 88,
162, 244; -er (sdkatika) 91, 279
cat (bildra) 164; (majjdra) 32
cattle-keeping (gorakklid) 251, 253
catujdtigandJia viii, li ff.
cause (Jietu) xviii, xMi, 57, 61, 158 f.,
167 if,, 172, 191, 203 f., 302
cauterize, to (daliati) 156; cauter-
izer {dahayia) 209
cave (hym) 289
censurable {vajja) 194
cessation (nirodJia) 11
chariot (ratha) 2, 36 if., 47, 51,
53 f., 91, 112, 169, 251, 274
chief (agga) 259, 267; being the
{^amukha) 52 f.
cholera (visucikd) 216, 235
churn, to (mantheti) 244
circle (cakka) 70
circling-on {samsdra) 105 f.
city (nagara) 154; ■ -architect {n~
va^dhaki) 46; -superintendent
(n-guttika) 85

city-gate (gopitra) 2, 91, 112
cleaving (ajjhosifa) 105; without
100, 105

clod of earth (leddu) 190 f.
closed (pihita) 269
cloth, piece of (colakhania) 238,
239 n.

cloud {megha) 48, 159, 162, 168,
179, 184, 212, 225, 281, 288 f.
cobra 31 f.

comfort of abiding {vihdraphdsu)
195

compassion {anukampd) 180, 281 f.;
{karund) 242 f.; {kdrunna) 152 fP.,
157, 261; lack of (akdrunnatd)
304; -ate (anukampaka) 176;
(kdrunika) 152

comprehend, to (parijdyidti) 94

comprehending (pajdnana) 44 Ji.,
120

conascent {sahajdta) 78
concealed (pc^iccJiamm) 269 £
concentration {samadM) 45 £, 52 £,
59 £, 137, 139, 154; {smnamid-
Mra) 269

conch-blowers {sayikliadhamaka) 41
condition (pac.cmja) 57, 61, 78,
136 if., 158

Conditioned Genesis {papiccammu-
ppdda) 70 n.

confessed, of a nature to be
(desandvaitJmka) 275
confidences, four {caiuvesdrajja) 147
confusion (moha) 58, 104, 126,
128 £, 143 £, 162, 194, 256
conjunctions, three (tayo aannvpdid)
172 £, 177

Conqueror {pna)^ 29, 47, 125,
131 ff., 160, 166, 184 ff,, 201, 229,
300 ff. ; of the unending (ananta-
jina) 147 £; sons of (ypuita) 133,
166, 225, 239, 250 £, 287; teach-
ing of (jmasdsana) 229, 234, 239,
266, 270; words of 29
consciousness {vinnavu) 69, 85,
87, 120, 205; bound to (v-haddha)
289; the last {pacchima-v,) 56;
visual, auditory . . . mental c.
71 ff., 78 ff.

consideration {manasikdra) 43 £
consolidation {upaithamhana) 49 £
constraint (niyama) 163, 228
Contents of Miln» xxviii ff.
continuity (santati) 56, 99, 225,
262 ; see series

control (samvara) 163, 228, 235 £,
274

controlling faculties {vndriya) 45 £,
51, 69

conventional parlance (sammuti)
224

conversation (salldpa) 244
converse, to (sallapati) 244
cook (siida) 87
cool (sltala) 104
copper {loha) 226
com (dhanna) 244
country (janapada) 200
courtesan {ganikd) 170 £, 297 n.
crafts (sippa) 14, 16, 66, 58, 81
(4 kds.), 107
cranes {haldkd) 179

I.— GENERAL INDEX

309

craving {tanha) xlv, 69, 71 ff., 94
creature (bJiuia) 120 f.; (satta) 163,
163 f., 178 ff.; class of {s~ka^ya)
296, 303

crocodile, female (smhmmdn) 92
cross over, to (otaraii) 147
crush, to {sampaticchati) 190, 255 f.
curable (saieMccha) 275; iiiciarable
(atehiccha) 276 n.
curds {dadhi) 56, 66, 87, 244
cure (sotthi) 156 f., 194, 210
cut, off, through, to {chbulati)
119 f. ; cut off {chinna) 99 ; cutting
off {cJi^daim) 44, 63, 120
cycle (cakka) 70
cymbal (sarntm) 83

dWtima 215

dark, bright {kanha sukka) 289 f.,
294

death {maccu) 91, 203 f., 206 ff.;
snares of {maccupdsd) 211 f.;
{ynarmia) 208 ff., 232, 266, 282
deathless, deathlessness {amata)
xlvii, 30, 219, 234 f.
deed (kannmm) 7 f., 35, 65, 63 ff.,
83 ff., 92 f., 98, 111, 116, 141,
152, 160, 301; unlimited 152; m
also kamma
deer {miga) 164, 293
defeat, offence entailing (pdrdjika)
240 L, 275 f.
defect (dosa) 248, 264
defilements {kilesa)^ xxxii, xlvi, 43,
48, 64, 69 f., 143 ff., 162, 185,
204 L, 207, 242 f., 251 f., 254,
258 f., 281, 303; obstruction due
to (k-amrarui) 216
deliberate, to {manieti) 127 ff.
deliverances (vimokhd) 46
demerit (apunna) 116 f., 154 ff.,
222 f., 234 f.
demon (bhuta) 236
denotation (sankhd) 34, 37
descent into a womb [gabbhd-
vakkanti) 172 f., 176, 178 ff.
(4 kds.)

desire (chanda) 198
desirous (atthika) 105; not 142
despair (updydsa) 70, 73, 94
destroy, to {pdteti) 280 ff., 302
determined, is {niyaia) 277, 279
deva 32, 111, 134 ff., 140, 160 f„
169, 171 f„ 178 f., 181, 183, 197,

219, 236, 251 f., 254, 272

(various), 282; -abode {d-hhavana)
238; above devas {atidevadeva)
294, 303; (devdiideva) 165; -like
{dibba] 219, 247, 288; -maidens
[d-kamidyo) 238; shrine to (d-
tthdfia) 127 f.; with (sadevaJca)
166, 215, 219 f., 242, 267;
young {d-putta) 9 £, 176 f.,
180 f.

devatd xli, 18, 22, 26 f., 247, 272
(4 kds.), 299; tree- 244, 292 n.
develop, to {bhdveii) 94; developed
{bhdvita) 119; not 119, 143
development {bhdvand) 110, 126,
172

Dhamma xxxii, xxxvii, xli, 29,
91, 97, 100, 104, 120, 122, 132,
137, 138, 164, 198 f., 227 f.,
231 ff., 244, 269 ff., 264, 271,
273 £, 280 £, 296, 299, 305;
body of {dhammakaya) xl £, 100;
city of xxii; deathless (dJiammd-
Tnata) 236; disappearance of 183,
186; disquisition on 231 £, 277;
distinguishing mark of (dh-
lakkhana) 261, 263; -faring 26;
flavour of 270; gift of 235; greed
for {dhdohha) 200; king under
{dh^rdjd) 126, 260 £ ; lord under
(dh-sarm) 304; medicine of (dh-
osadha) 154; pith of (dh-adra)
139; of the pith {sdradhamma)
273; recensionists of xix; recital
of (dh-sangUi) 245 £; reservoir
of 184; respect for 271, 273 £;
true {saddhamma) 182 £, 186;
understanding of 26; -vision
22 £; way, torch, flag etc., of
29; -wheel 26; -and- Discipline
137, 269 £

dhamma 56, 120; see mental states;
things

dhammatdy xvi £, xxxix
difficult to do {dukkara) 121, 237
digestion {jafliaraggiteja) 247; had
(durupacdra) 216, 234
dilemma (mendaka) xxvi, 1, 125 £,
131

diligence (appamdda) 130, 228
disappearance {antamdhdna) of
Dhamma 183, 186
discernment, discretion {buddhi)
104, 129 £

310

L— GENERAL INDEX

disciple (sdmlca) 1, 04, 06 f., 102,
104, 142, 199, 267, 280; chief
{aggasdvaha) 277 ; plane of {s-
hhumi) 146; range of (s-visaya)
146

Discipline (vinaya) 137, 138, 269 f.;
see Vinaya

discriminate [vijdndti) 76, 86, 87,
120, 203

discriminating (vijdnana) 86, 120
disease ijbyddlii) 60, 242, 280 If.;

{roga) 140, 209, 213
dismiss, to ('pandmeli) 265, 303 f.
Dispensation (sdsana) 10 f., 28,
132, 162 £, 156, 160, 294
disquisition {pariydya)^ on Dhanima
231 £, 277

distinguishing mark {lakhlimm) 44 £,
47 ff., 82 ff., 88 m, 108* £, 120,
189, 252, 261, 263
divisions, nine, 126, 227
doe {migadhenu) 173, 175
dog 206; female 92
done by oneself (aitakata) 166, 234;

(sayamkata) 264 ff.
done, to be {karamya) 131, 192 £,
195, 250 ff.

donkey (gadrdbha) 109, 139
door {dvara) 76 £ (6 kds.), 79 £,
120

double- jasmine (mssikd) 269
doubt (kankhd) 6, 8 ff,, 26, 28,
31, 219, 236 £
drum (bheri) 137
drunkard (sondika) 129
dung (gutha) 198
dust (rago) 256 £, 281
dysentery 187 £,

191, 246

ear {soia) 71, 76 £, 120
earliest point {furimd koti) 70 £,
106 n.; see end {koti)
earnest discipline {yoga) 237 fP.
earth {dharam) 47, 176; {'patliam) 7,
18, 24, 46 £, 70, 73 £, 93, 102,
127, 138 ff., 165, 183, 190 £,
224 £, 264 ff., 265, 302; entered
the xxxiii, 140 ff., 296; {main)
197, 212, 251, 268
earthquake (bhumicdld) 158 if.
eastern districts xlvi £, 59
eating little {appdMratd) 258
eclipses {gdha) 253

effort {viiydmi) 73 if., 137
efforts, right {sammapadlidna) 45,
51

egg {anda) 70; -born {atidaja)
177 fi'.

elation of mind {cetaso uhbilld-
^ntaita) 259 £

Elder(s) {ilivra) 200, 265, 301 n.;

said i)y the 246 £
elemenfcalK, great {mukdhMda) 117;

derived from {ddiiliika) 190
elephant {gaja) 2, 31, 274; {'ndga)
291; {Muhin) xxxiv, xliv, 47,
51, 53 £, 91, 103 £, 112, 209, 251,
300 If.; {liaUhindga) 214, 279, 290,
292 £, 303

embryo {gahbha) 92; born of an
{jalcthuja) 177 if.

Emerald Buddha, xxvii
emptiness {suwl-aid) 21
end {anta) 70 £; {koti) 106; see
earliest point
endeavour {vdydma) 90 £
energy {viriya) 45 £, 49 £, 50 £, 162,
165, 194, 228, 243

Enlightenment, the xxxii, xxxiv,
xxxvii, 219 n.

entertainers: actors, boxers, con-
tortionists, dancers, jugglers,
mimers, performers, wrestlers
272; tumblers, 46, 272
entreated {ydeita) 219
entreaty {dydeana) 178, 180
eon {kappa) 151 if., 155, 218;
enduring for an {kappatthiiilca)
151 £; ninety-one {ehanavuti) 116
equal {sama) 245 if.
equanimity {npehhd) 63
essential function {rasa) 183 £,
207, 209, 221
eternal {sassata) 203
eunuch {panMka) 129
even {sama) 167, 264
evil {papa) 116, 289, 297 ff.;

e. deed (p-kamma) 298
examination {uhana) 44
exert, to {pagganhdii) 261 fif.
exertion {parakkama) 91, 162, 166
exorcist {hhutavejja) 32
expedient {upakhama) 212 £
experienced, is {vedayita) 188 £
(8 causes), 191

experiencer {vedagii) 76, 78, 98
experiencing {anubhavana) 83 £

I. — GENERAL INDEX

eve (cahkhu) 71 ff., 76 f,, 82 f., 87,
120, 166 ff., 171, 203, 234; cleva-
liko {dibbac-) 166 ff., 171 ; physical
(marhsac-) 171 ; see vision

face {muhha) 75

facing outside {balimiuhlia) 122
faith [saddhCi) 45 ff., 59 f. ; not
having {asaddaham) 216
fall, to (^atati) 232 If.
family {kula) 177 ff., 276 ft’,
fan {tdlkmnta) 136
farmer {kassaha) 99, 212, 233
father {pita) 95 f., 109, 133, 226,
242, 268, 282, 294
fatty tumour {vmloganihi) 209
fear {hUya) 129, 1941 203 ft’., 283
(various kds.), 298 (2 kds.), 301 f. ;
without {vigatabhaya) 300 ft.
feeling {vedand)^ xlv, 61, 62, 69,
71 ft., 78, 82 ft., 86 f., 121, 155 f.,
188 f., 192, 236, 245 f.; painful
{dukkha V-,) 187; thirty-sixfold
63

felt, being {vedayita) 83 f.
fetter (sarhyojana) 144 n., 145
fever (parildha) 136 f., 232
field (khetta) 89 f., 113, 233; Buddha-
249

fingers, interstices between {angu~
lantarika) 255 f.

fire (aggi) 59, 64 f., 75, 91, 100,
134 ft., 165, 168, 178, 185, 209,
214, 247, 268, 281, 286 ft’.;
pieces of wood for making {arani,
uttaidrani) 74 f.; threefold 136 f.
fish {maccha) 118, 164, 255
fixing the mind {appand) 86
flame (acci) 100

flavour {rasa) 270 (3 kds.); see
taste

flood {ogha) 247, 281
flower {pupplia) 138 f., 259
followed, to be (sevitabba) 61;
(sevana) 130

following, a (parisa) 225 ft., 234
food (dMra) 190, 214; (bhojana)
130, 150, 193, 216, 219 f., 235,
269; ball of {kabala) 256
fool (bdia) 128

“ foolish man ” {moghapurisa) 240 f.
forbearance, patience (khanti) 166,
228, 258, 291
ford (tittha) 126 f.

3II

forest {ara^fUi) 126, 181 ; -dweller
{a-vdsa) 175; {davaddJia) 268;
Ipavana) 286 f.

formations, karmic {sankhdra) 68 f.,
72 ft., 205, 250 f., 254
forward and reverse order {aiiu-
loma-patiloma) 249
fragment (papatikd) 190, 255 ft.
free, to be (parimuccati) 94, 234,
266

fn'cd {muUa) 63 ft., 98; {vippa-
mxdta) 233; (vimutta) 48
freedom (parirnutti) 157, 200, 211,
305; {vmiuUi) 51, 137, 139, 154;
flavour of {v-rasa) 270; of mind
(cetov-) 286 f.

friendliness {mettd) 131, 136; see
loving-kindness

fruit {phala) 22, 48 f,, 70, 74, 89,
99, 106, 109, 138 f., 150, 226,
233, 245 ft., 268, 295
future {andgata) 131, 133, 138, 162,
162, 176, 189, 279 n., 287; state
(abhisampardya) 227 f, ; see past

gem {niani) 165 (various kds,), 274,
281

general (sendpati) 160
get rid of, to {pajahaii) 94, 133,
144 ff.

ghee {sappi) 85

gift (danu) 158 f., 161 ft., 235, 249,
295

goal {aitha) 30, 54, 90, 176, 251 f.,
254; flavour of {a-rasa) 270;
highest {utiamattha) 30, 176;

{paramaiilia) 26, 42
go forth, to {pahbajaii) 123, 162 f.,
183; allowed to {pabbdjita) 151
ft.; to allow to {pabbdjeii) 229;
the going forth (pabhajjd) 26 f.,
42 f., 90, 230; one who has gone
forth (pabbajita) 12, 16 f., 26 f.,
42, 100 f., 299

goats, sheep, etc., 43, 139, 206
goes on, what does, does not
{pavatta, appavatta) 285
gold (sumnna) 226; in colour
{suvaTWUvamm) 102 f., 179
gong, bronze (kamsathdla) 86
got at, to be (upahhbhati) 34, 38,
78, 98, 120

grain (dJianna) 90, 112, 233, 269
granary (dhanndgdra) 57

312

I.— -GENERAL INDEX

gnusping (Mdna) 22(5; (uimlnna)
(H), 94

grass [Una) 233

Great Man 14, 102 f., 235 n.,
237 n., 252 n.
greedy (Imkllia) 128
Greek historians xxii f.
green 84
greet, to {ab'hmldeli) 227 iY,
grief (soJca) 70, 72 f., 94
groups {gana) 272 (list given),
275 n.

guard oneself, to (anurahkhati) 12C
guest (^pdlmmika) 160
guide (desika) 281 ; {neiti) 97

habit {cimm) 79 if.

habitations, former {puhbenivdsa)

hair of the head . . . body, etc. 35,
37

halo {pabhd) 102 f., 221
hand (pdni) 83, 276
hands and feet (lialthapmla) 95, 116,
155, 262, 276, 291, 294
happiness (suklia) 95, 163, 183,
ife, 266, 282; to be experienced
here — ^now {diUhadhammamikha-
vedanlya) 160 (by 7 x^^^rsons);
(somanassa) 63
happy {sukhita) 85
harvest {sassa) 212
head {uiiamanga) 241; (sisa) 155,
276, 294

headless corpses, xlvii
heart (Jiadaya) 170, 213, 216, 238
heaven (sagga) 157, 183, 249 f,,
289, 296; -wovld (saggaloka) 83, 85
hen {kukkuti) 70
herdsman (gopdlaka) 66
here and now {ditth'' eva dhamma)
227 f.

here or there {idha vd idha vd)
98 ff.

heron’s cry (koncanada) 104
hidden {giiyM) 235 ff.
hindrances {nlvarmm) 47 f.
homage (pujd) 132 ff.
home, to go {aitham gacchaii) 72,
100

honey {madhu) 78, 85, 218, 255
horse (assa) 40, 47, 51, 53 f., 91,
112, 251; thoroughbred {assdjd-
niyya) 197; (haya) 2, 197

hot (wiha) 105; blood 231 f„ 234:
wat er 242

house {gelia) 73, 276 f. ; (ghara) 59;
gabled, or with a ridge-pole 52,
91, 255

householder {galiapaii) 16, 26 f.,
57, 99, 150, 178, 197; (gihl) 15L
227 f. ; women 93
liuman status (manusmiUa) 295
humours of the body: union of
[saimvpdiika) 188 f., 191 f.;

disturbed (kupita dom) 59 n.,
242

hungry (huhlmkkliiia) 90, 113

hunter (InddaJca) 215

husband {sdmika) 221 f., 297, 304

“ I ” {aliam) 65, 224
ignorance (avijjd) 53 f., 69, 71, 205
ill (hyadhita) 236; -ness (dhadka)
191, 246 f.; (hyddhi) 243, 266;
(roga) 246 f.
ill-temper (kopa) 266 f.
illuminating (ohJidsana) 53 f., 120 n.
illustra"'--r 183 f.

ill-will ^ i

image (attd) 75; {patimd) xxvii,
xxxi

impediments {palihodha) 16 f.
impermanent (anicca) 54, 58 ff., 202
impingement (sensory) (pliassa)
69, 71 ff., 78, 82 f„ 86 f., 121
impossibles, five 36 n.
impressions, former (piMavdsand)
14

in -breathing and out-breathing
{assdsa-passdsa) 41, 118
incantation (manta) 210, 213, 215
incense (tagara) lii f.
incognizant (acetana) 134 f., 243,
244, 254 f.

indeterminate (abydkaia) 62
individuality (attdbhdva) 241
injure, to (vadheti) 152 f.
Innovations in Miln., xxxix ff.
insight (mpassand) 22, 51 ; (cakkhu)
131, 133

inspect, to (oloketi) 279
instruction (anusatthi) 137, 242,
263 f.; (sdsana) 144, 186, 227 f.
intention (adhippdya) 166, 219,
226, 229

invert, to (parivattati) 171
investigate, to (mloketi) 277 fl’.

I. — GENERAL INDEX

313

investigations ('nmliavilolcanani) (5
or 8) great, xvi L, xl, 278
iron, ball of {ayogula) 62, 117

jackal (kotthuJea) 31, 164
janitor (dvarapdla) 218 f.
jealousy (issci) 219, 221
jewel (ratafia) 134 ff., 139, 163, 274;
of knowledge {nmmralawi) 221;
of a wheel-turner (mIckuraUi-
mani) 166

judge (akkhadema) 160

kmmna xviii, xlv, 10, 27, 71, 89,
90, 92 f., 151, 178, 188 ff„ 192;
evil {pdpakamma) 139, 153; five-
fold 35; maturing of (k-vipdka)
188 ff., 267 ff.; obstruction due
to (kammdvarana) 212, 216; in
the power of (kammadliiggahita)
267 ff.

king {raja) 42, 47, 50 ff., 64, 67, 80,
83 f., 87, no, 112, 153 ff., 193,
197, 200, 205, 221, 227 n.,
260 f., 268, 274, 297 f., 304 f.;
speech of (rajavada) 39; under
Dhamma (dh-rdjd) 260 L; wheel-
turning (cakkavattirdjd) 150
know thoroughly, to {ahhijdndti) 94
knowing objectively {ahhijdnanla)
107

knowingly 116

knowledge (ndm) 53, 67 1, 134 ff.,
139, 182, * 199, 226, 278;

unobstructed {andmranandna)
147 f.; and freedom (ndnavi-
muiii) 137 ; and vision {fimm-
dassana) 142; clear (vijjd) 61,
53 f.; three (tevijjd) 197; pro-
found (anna) 273

lamentation {dcmianassa) 70, 73, 94
lamp ipadlpa) 54 ff., 58, 65, 97
language, symbolic {hhdsd) 263
lay-follower {updsaka) 39, 41, 132
(10 special qualities), 227 ff.;
woman (updsikd) 21 f.
laying down, a (pannattl) 97
lazy {alasa) 128
leaf, sere (purdnupanna) 257
leaping forward {sawpakkhandana)
47 ft*.

learned, speech of the {pandilmdda)
39

Lesser and Minor Rules of Training
1, 198 ff.

lesser characteristics (anuhya-
nja7ia), eighty 102
letter (akklmra) 110; (hkha) 58
lie, lying speech {musd, musdiidda)
13, 37, 276; intentional lying
{sawpajdnarmmlvdda) 215 ft*,
life (jlvita) 155, 216, 221, 236, 246;
to dcpiive of {jwitani voropeti)
100 n., 190

life-principle (jlva) 41, 76 if., 120,
203

life-span (dyu) 32, 163, 176, 104,
196 n., 212 f., 246 f.; com-
ponents of (dyusankhdra) 247 f.;
remaining (sdvasesdyuka) 212 f.;
{dyukappa) 197; (kappa) 196 ff.
light (dhlid) 76; (dloJca) 53 f., 58
limit (pariccheda) 183 f., 196 f.
limited (pariyantakaia) 152 f., 156 f.
lion (siha) 122, 209; -chariot

(siliaraiha) 169; ’s roar (aihandda)
29, 198; female 92; maned

(kesara) 30, 32
look after (pariharati) 101
Lord, the (bhagavd) 6, 26, 96 f.,
99 f., 102 ft'., 116, 133 ff., 142,
148 f., 151 ff., 158, 187, 190 ff.,
211 f., 218 ff., 234, 236 ff., 245 ff.,
255, 262, 285, 296, 300 ff.;
body of 219, 236; foot of 187,
189, 191, 264 ff.; heart of 238;
physical frame of 247 f. ; walking
(gacchanta) 264 f.

Lord, the (bhagavd) ^ said by the
46, 49 f., 62 f., 61, 90 ff., 101, 121,
138, 158, 172 f., 182 f., 191,
198 f., 201 f., 203 ff., 211, 222 ff.,
227 f., 235 f., 244, 245 f., 250,
268, 259 f., 261 f., 264 f., 267,
269 f., 275 f., 277, 280, 286 £,
297 f., 300 ff.

lotus (uppala) 116; (paduma) 103
lovely (sdbhana) 64, 98, 106
loving-kindness (mettd) 126, 176,
286 ff. ; see friendliness
low ground (ninna) 254 f.
lute (vlnd) 74

magician (siddha) 168
malady (dosa) 59 f.

314

I. — GENERAL INDEX

malice (dghdta) 190, 255
man {purisa) 149, 154 £, 178, 200,
210, 234, 236, 268, 276, 287 ff.:
another (parapurisa) 221; ill
194, 236; -hood 241; see person
mango {arnha) 64, 98, 106, 232, 268,
290

mantra (Buddhist) 16 f.; (Vedic)
14, 291

manyfoUc {putthujja7ia) 60, 282
mariner {ndviki) 293
marriage, to ask in {vdreti) 65 f.
master (issara) 210, 256
mastery (vasl) 239; over mind
(cetovasi) 113, 118

material shape (ritpa) 71 if., 76 ff.,
82 if., 120; with feeling etc.
36 f., 202

material things {Ctmisa) 129
maturing: full (paripaJca) 61;
{vipoM) of kamma 188 ff.,
267 ff.

meal at one session, xliii, 27
meaning (attha) 37, 41, 63, 78, 98,
207, 223 f.

medicine (bhesajja) 102, 104, 166,
193, 212 ff., 242; root- {^nfda-
bhesajja) 59

meditation (jhdna) xxxii, 45, 248 n. ;
the fourth 119; (patisalldna)
xxxvii

meeting {sangaii) 71 ; (sminipdta) 82
men (manussd) 134 ff., 139, 160,
169, 172, 179, 183, 197, 219, 235,
251 f., 264, 282, 299; not all the
same 89 f., 179

mental consciousness {mmiomhnd-
7m) 71, 79 ff.

mental (cetasika): factors in con-
sciousness (cMtacetasika) 67, 78 n.,
82 n., 121; feeling (c. •vedaifid) 61
mental states (dlmmmd) 18, 43 ff.,
49 f., 52 ff., 67 £, 71, 82, 86 f.,
88 n., Ill, 120 f., 225
mentahty [citta) 119, 143 ff. (7 kds.),
166; quickly changing 148; not
developed {ahhdvitacitta) 119, 143
merchant (vessa) 251, 253
merit (punna) 116, 180 f., 219, 295
milk (khlra) 56, 255; howl of
(khlraghata) 66
mill (yanta) 233

mind (ciita) 106, 126, 194, 263, 303;
of others {paraciita) 299; {mano)

71, 76, 120, 128; developing
[m-bhdvaniya) 180; {mfmasa) 126.
163, 194 n., 233, 235, 278
mindfulness (sati) xliv, 45 f,, 60 ff.,
52, 59 f., 106 f., 108 ff.; applica-
tions of {satipattM7ia) 45, 51, 251,
254

“ mine ” {7mma) 224 f.
minister {(vrmccu) 159 f., 170, 197
mirror [ddasa) 75, 185
misfortune {vyasaim) 282 f. (6 kds.)
moat (parikhd) 2, 91, 112
iKXobile principle, inner {abblmiiare
vdija) 41

mode of birth, life {yoni) 174,
177 ff., 198, 204, 292
moisture-born {scvrhsedaja) 177 ff.
monastery-attendant {drdmika) 39
mongoose {Tiakula) 164
monk (bhikkhu) xxxii, 39 ff., 151 f.,
182, 199 £, 225, 227 ff., 231 ff.
(sixty), 267, 271, 274, 279;
-stage (hh-hhumi) 230, 271, 274;
-status (bhhhdm) 230, 274; Order
of (bh-sarhgha) 223 f.
monkey {mahkata) 291; -chief (vd~
TuiriTida) 291 ; simile of 148 n,
monsters of the deep xlviii; female
(TTiakarinl) 92

moon (candima) 32, 176, 272
moral {ailavant) 281 £
moral habit {sila) 27 £, 35, 46 ff.,
46, 65, 119, 137, 154, 184 ff.,
229, 270, 274, 281; perfume of
{sllagandha) 230; not developed
(abhdvitaslla) 119, 143
mother (Tndtd) 55, 104, 109, 172 £,
216 £, 226, 268, 282, 291
motion, element of (vdyodhdiu) 135
mountain-peak (girisikhara) 302
mouth (muhlia) 231 ff., 256
mud {kaddarm) 103
mule, female (assatarl) 234
murderer {vadhaha) 214

ndga 164

name (ndma) 34, 37, 58, 67 £;
-and-shape (ndmardpa) 63 ff., 67,
69, 98

naught, having {dhihncana) 258
navel (ndhhi) 172 £
nibbana xviii, xl, xlii £, 4, 36,
94 £, 270 n., 286 n.; -element
(n-dhdiu) 99 £, 133, 135 £, 246

I. — GENERAL INDEX

315

nibbana, final or complete {pari-
nihhUna) xxiii f., xxxii, 10, 42,

182, 184, 245 n.; to attain
(parinihhayaii) 61, 196, 230, 246;
attained (parinibhuia) 69, 96,
99 L, 132 ff., 267, 296

nobles (khattiya) 279, 292; pass-
word of (kh-mdyd) 271; women
93, 271 n.

non-dbamma {adJmnrna) 91, 296,
299

non-injury (ahirhm) 263
non-returning, one {andgdmin) 48 f.,
145

nose {gJidna) 76 f., 120
not ariyan {anariya) 299
not empty {asunna) 182 ff.
not the goal (amttha) 226
not injuring {ahimsaya} 261 f.
not knowing {ajdnana) 202
not occupied with {ahycivata) 249 f.,
264

not-self (anattd) 64, 58 ff.
not to be obstructed {andvaranlya)
221

not wobbling (apildpana) 50
not work (ak-amma) 250 f., 264
novice {sdmanera), 4 £, 39, 161,
227 f.

nun {hhikkhunl) xxxiii, 151, 174,

183, 226 n., 227 n.
nutritive essence {ojd) 219, 247
nymph (acchard) 239

object to, to (papikkhipati) 281 £
objection (dosa) 127 ff.
oblation (hali) 169
Obligations {pdtimokkfia) 229 ; recita-
tion of {p-uddesa) 269 ff.
Observance {uposaiha) 295
occupation (kammania) 46
ocean (samudda) 96, 118, 211 £,
266; 5eesea; (sdgara) 164, 182, 197
offence (dpatti) 223; light (lahukd
dpatti) 275; where awareness
helps acquittal (d. saiindvi-
mokkhd) viii, xlviii £, 223; no
(andpatti) 222 £

old age and dying {jard rmrana)
70, 72 £, 94, 266, 280 ff.
omniscience {sabbannuid, sdbba-
nnuiandna) xxxv, xxxvii, 104,
142, 149 £, 152, 163, 187 £,
192 £, 221

omniscient {sahhaniiu) 142, 147, 150,
162, 303 £

once-returner (sakaddgdmin) 48 £,
144 £

one-pointed {ekagga) 194; -ness
(ekaggatd) 78

one thing, thinking of {ekacintita) 128
onslaught on creatures {pdndtipdta)
111 , 222 £

open air, living in 27
opportunity {kliami) 297 ff.
oral tradition {itihdsa) 252
ordain, to {upasam%)ddeti) 229
Order {sainghi) 132, 198 ff., 223 £,
269 £, 274, 303; to split the
{hliindaii) 151 £, 155 £
ordinary-; man {puthujja'ria) 227 ff. ;
people (ktdipurisa) 206; speech
{vohdra) 241

ordination {upasampadd) 104
outward sign {linga) 186, 228 £
ox {gona) 109, 139

paddy {sdli) 64, 90, 113
Pali Canon ix £, xv, xxii, xxxii £,
xxxix, xlii, xlv, liii
Pali Commentaries ix £, xviii ff.,
xxii, xxvii, xxxii n., xl
panther, female {dlpinl) 92
parents {mdtdpitaro) 102 £ (of the
Buddha), 163, 172, 177, 180,
277 ff. (of the Bodhisatta)
partridge {iiltira) 291
Pass on ” {aticchatha) 12 £
pass over, to {sankaniati) 97 £
past (atiia) 138, 161, 189; future,
present {andgata, paccuppanna)
63, 68 £, 111 £, 126; see future
path (pantha) 157
pr:*-rr^<frr^--pr:dd'r \lv, 70 n., 72 n.
I V. ■ ■ ■* ■ 'U , .V \ \ \ ■ : ; see Obligations
peace {santa) 195

peacock (mora) 216; female {morini)
92

penetration (pativedJia) 169
perceive {sanjdndti) 84
perceiving {sanjdnaim) 84
perception {sannd) 78, 82, 84,
86 £, 121

perfection (pdraml) xliii, 28, 166
person (puggala) 34, 38, 128 (8 kds.),
129 (9 kds.); see man
personal experience, to have {abhi-
jdndti) 106, 108, 114, 117

3i6

I. — GENERAL INDEX

phlegm {semha) 166, 188 f., 192
physician (bkisakka) 154, 156 f.,
i94, 209, 237 f., 279; (tikiccJiuku)
242; (vejja) 59 f., 102, 213
pilot {niyydmaka) 279
pith (sdra) 138 f.

places to be shunned, eight (altha-
Uhdndni ^arivajjiyitabbdni) 127
plantain {hadall) 234
plough, to (kasati) 233
poison (visa) 84, 168 f., 210, 213 f.,
246, 281, 286 If.; -fang {daMha-
visa) 210

pondering, constantly (ammajja7ia)
86, 248

pool (taldka) 169

popular expression [loka/pammUi)
244

Poranas xix f., 30 n., 33 n.
postures {iriydpatha) 126
potter 74

power (hdla) 46, 51, 154, 163, 171,
182, 216, 218, 226; bodily (kdya--
bala) 169; bearers of the 10
(dasahaladhard) 147 ; Him of the
ten {dasabala) 301 ; of truth
(sacmbala) 168 £, 171
practice (patipatii) 183 ff.; {samu-
dacarita) 79, 81; items of good
{vatapada) 125

praise {vanna) 259 ff. ; {pasarksd) 280
preceptor {upajjhdya) 18 ff., 36,
305

precipice (papdta) 162, 157, 294
pre-eminent {anutiara) 96
preparation, effective {abhisankha-
ram) 84 f.

present (paccuppanna) 191; see
past

pride {mdna) 128, 162, 194, 239, 256
priest, family (puroliita) 160, 230,
290

prince {rajakumdra) 230; {rdja-
putta) 251 (their work)
probationer (sikhJiamdnd) 151
protect, to {rakkhati) 122, 216
psychic power {iddhi) 236 ff., 267,
294; bases of (i-pada) 45, 51,
196 ff.; potency of (i-bala) 197 f.;
range of (i-visaya) 267; one
having (iddhimd) 113, 118, 267
punishment (danda) 11 f., 39, 64 £,
98, 153, 203 £, 206 £, 241, 276
pupil {antevdsi{ka) 122, 130, 261;

(sissa) 22 n., 104; coresident
(saddhivihdrika) 305
purchase-money {sunka) 65 £
pure (parisuddha) 240 £ ; -ness
(soceyya) 300

purification {parisiiMhatta) 144 ff.;

(visuddhi) 266
purport {adhippdyd) 207

q[uail, a (latuhiku) 293
quarter (disa) 86

question ipanJia) 126, 131, 133, 173,
182, 201 ff. (4 kds.), 224
quotable passage (dhacmpada) 207

Rains, the (vassa) 19 £; rain {vassa)
168; to rain {pavassati) 168
range {visaya) : of disciples, hermit
buddhas, an omniscient Buddha,
own 146 £
rapture (pUi) 104
rat {undura) 164
realization {adhigama) 161, 186
recipient (IdhMn) 217 ff.
recluse (samam) 127, 180, 228 (20
things making a recluse), 258 £ ;
and brahmans 191 £, 220, 252 n.,
282, 295

recluseship {sdmaMa) 139, 194, 229,
270 n.

recollect, to (anussaraii) 110, 125,
193 £

reconnect, to (patisandahati) 43, 57,
61, 63 ff., 67, 97 £
reconnection (patisandhi) 12, 65,
69, 177, 194, 204
refuge {sarana) 132, 155
refutation (niggaha) 62, 131, 133 £,
137, 139, 167, 172, 246
relic (dhdtu) xxxii, 134 ff., 249 £
relinquish, to (cajati) 165
remember {sarati) 106 £, 109, 150;

-ing {sarana) 109
renewal {nibhaitdpana) 135, 137
renown (yasa) 290 ff.
renunciation {nekkJiamma) 278; con-
nected with (n-nissita) 63
repeaters {bhdriaka) xxii, xxxix
requisites {parihkhdra) 29, 34, 217 ff.
reservoir {taldka) 90, 112, 184
resolve {adJiimutti) 166, 226, 238
respect {garukatta) 271, 273 £
respect, not to pay {apacitim na
karoti) 266

I. — GENERAL INDEX

317

restrain, to {nigganhdti) 261 ff.
restraint (niggalui) 262; (yama) 163,
228; self- {samyama) 228, 270,
274, 295

result {vi^pdka) 68, 289
reverberating {anuravana) 80
rhinoceros (jehagga) 31; horn of
(kh'^visdm) 147

rice (sdli) 259; grains of {viM) 143
ripe (‘pari^akka) 233
rise up for, to {pacmUlieii) 227 if.,
241

river {nacll) 96 (five), 147, 159 (ten);
(sariia) 175

robber (rom) 214, 227 n.
rock, rocky stone {pdsCina) 9J, 255
ff.; (5c?a) 190, 255 ft*,
root {inula) 47, 69, 138 £, 192 f.,
218, 265: - r. 288;

ofsldll ^ !■;■“, 178, 180

rouse, to {samddapeti) 281 f., 285
rule {dhaTmia) 131, 280; Discussion
for fixing the {dJianmasanthi-
7;. -' op.]

{sihkhdpada) 102,
104, 131, 186, 200, 229, 282;
lesser and minor (khuddclnu’
khiiddaka) 1, 198 ft.

safety-runes {parUid) 211 if.
saffron, lii

sagc-stattis {munibhdva) 126
salt (luvaim, Imia) xlvi, 77, 87,
119, 209

samsdra, xHii, xlvii, 280 n., 284 f.;
stream of {s- 60 ta) 296 ; aee circling-
on

sand (pulina) 266
sandal-wood (candana) 273
satisfaction (pasdda) 266 f.
schism xxxiii, 35 n.
scrip tu-.*- 161, 274

sea I ■: 121, 147, 164,

169, 175, 302; see ocean; {jala-
dhara) 164

sea-monster {Tmkara) 182
search {esand) 163
searching [pariyesana) 142, 149
season, change of (utuparindma)
156, 188 ff., 192
secrecy (raho) 297 f., 299
secret {guyha) 127, 129 f., 202;
{rahassa) 201, 273

sects, members of other {tiithiyd)

132, 134, 136, 138, 166, 239;
wrong {ku4-) 142

seed (blja) 70, 72 f., 89, 99, 138 f.,
174, 181, 190; -less {abija) 205
seer (isi) 173, 181

self {attd) xlvii, 91; -guarding {atfa-
rakkhd) 163; wrong view of
{aitdnudiflhi) 204 f., 207, 225
self-dependent {sayamhhn) xli, 147
sense-fields {dyatana) 94; five Hi);
six 69, 126 ‘

sense -pleasures {kdma) 163, 290,
296; five strands of {kdmagima)
67, 83

series {saniali) 70 f., 9i) n.; sre
continuity

servant {memmkara) 256
service (adkikdra) 67, 83, 133 ff.,
138 ff., 160

shadow {chdyd) 38, 98, 115, 237 f.
shape {rnpa) 67 f.; aee name-and-
shape

shaven {Jbhaiyki) 220
sheath-cased {hosohita) 235 f.
shine forth, to {mrocati) 269 f.
ship : see boat

simile xx, xxix, xlvi f. ; {upemm) 38,
96 n., 127, 295, 304 f.; (opamma)
44 If., 51 ff., 64 ff., 70, 72 ff.,
79 ft*., 86 f., 90 fi\, 97 ff., 100,
112 ff, 121

sister {bliaginx) 226, 268, 282
sitting posture, 27
skill (kusala) xlvii, 47, 139, 219,
225, 281, 289; root of {k-infda)
176, 178, 180; in teaching

{desandk-) 238 f. ; sharing xlii; and
unsldll {akvsala) 7, 18, 35, 62,
841, 98, 140 1, 164, 183, 191, 205,
218, 263, 289, 294; see unskill
sky {dkdsa) 168, 176, 267; {gagana)
162, 164

slave {ddsa) 178, 206, 227 n.
snake {ahi) 164, 213 1, 232; -charmer
(a-gunthika) 32; (pannaga) 32;
black {kanhasappa) 209; poison-
ous (dswisa) 210; rock- {ajagara)
32

snare (plidsu) 204
snow, lump of (himapiiv^a) 62
so it is {hhavailha) 128 ff.
soften, to (sinehayati) 242
solitary meditation (patisalldna)
192 ff, 228

3i8

I. — GENERAL INDEX

son iputta) 176, 226, 277, 294
sorcerer {vijjddhara) 215, 290
sore (vajm) 101 ; see wound
sorrow (domanassa) 63; (parideva)
70, 72 f„ 94

sorrowful ways {apdyd) 143 f.,
227 f.

sound (sadda) 71, 74, 76, 85, 109 f.,
118, 120, 128, 137, 164, 179, 213
soup iyilsa) 87

space {dkdsa) 93, 120; -walking
{d-gamana) 290; see iihdsa; sky
special quality {guna) 126, 130, 132,
148, 153, 162, 184 ff., 193 f. (28
kds.), 218, 223, 229, 247, 258 ff.,
270, 281, 285, 287 ff.; devoid of
{nigguna) 256; in a Tathagata
221 (4 kds.)

speech (bhasita) 125 (3 kds.), 200;
(vacl) 240 (Tathagata’s is pure);
(vded) 235; as to {vdcasika) 126
speed {java) 197

splinter (sakalikd) 187 if., 254 ff.
split (an Order), to {bhindaii) 151 f.,
155, 225, 296
splitter (bhedaka) 226
spoil, to (hydpddeii) 92
spontaneous generation {opapdtika)
177 ff.

stage {thdna) 144 ff, (3, 5, 10 kds.)
stain {mala) 146, 185; -less {nimma^
la) 185; {viimla) 197
statecraft (khattamanta) 251
stomaoh. {dhdtukucchi) 248
stopping (nirodha) 73, 94
store-keeper {bhmddgdrika) 84
stream {sola) 94, 247, 296, 305 n.;
against {patisota) 157, 164, 170;
upstream {ussota) 164; with {anu-
sola) 157; of samsara 296
stream-attainer {soidparma) 143 £,
227 ff.

stream-attainment {sotdpatti) 22,
48 f., 109

stress of circumstances {visartia-
p^rihdra) 156, 188 fif., 192
striking (dkotand) 86
striving, limbs of {padhaniyanga)
185

stumble, to {kJialati) 265 f.
stumbling-block {antardya) 219 ff.

(4 kds.), 247 n.
subtle {sukhnrm) 119 f.
sudden {opakkamiJea) 156, 188 ff.

suffering {dukklia) 70, 72 f., 94
sugar-cane {ucchn) 64, 233
suicide 61 n., 100 n.
sun {suriya) 176, 272
super-knowledge {ahhinnd) 197,
198 f., 239

Supernal Person {uitamapurisa) 21 9
support, objective {drainmatia) 121,
134 f., 139, 251 f., 254
Sutta(s) xvi f., xix f., 17, 82 n.,
86 n., 167, 171, 186 n., 207, 227
surgeon (sallakatta) 154, 166 f., 209,
237

sword (a^i) 115; {tJiarii) 91, 251;
{satti) 303; {saitha) 44 n.

take possession of, to {animdsnii)
219 ff.

taking up {iipaganhand) 50 ff.
taming (dama) 163, 295
taste {rasa) 76, 77 (6 kds.), 85, 105,
109 f., 120; see flavour
Tathagata xxxvii, xl f., xliii, 133 ff.,
150 f., 156 f., 166, 173, 182,
187 f„ 191 ff., 195 ff., 199 f.,
201 f., 217 ff., 223 f., 225 ff.,
231 ff., 235 ff., 240 ff., 246, 249,
269 f., 296, 301, 303 ff.; after
dying 203; dismissed an Order
265, 303; leading the Order
223 f. ; said by 243, 249 f., 262 f. ;
special qualities in 221; support
of beings 225 ; words of 242
Tathagatas 193 ff., 263 ff., 271 , 273 ;

see Buddhas
tax {ball) 205

teach, to {deseti) 232 £, 244, 280,
305

teacher {dcariya) 95 ff., 107, 122,
126, 130 (25 special qualities),
161, 230, 281; fist of a {d-iiiuUhi)
201 £; those without {andcari-
yakd) 147; usage of {d-vamsatd)
207; {guru) 127, 132; {satthd)
132, 137, 138, 151, 156, 225; ’s in-
struction {satthusdsana) 144, 186,
227 ; {sikkhdpaka) 230
Teaching {dhamma) 201 £ ; {sdsaTia)
47, 125, 166, 183 ff., 229, 234,
239, 266; disappearance of 186;
{desand) 238 £, 263; see Dis-
pensation
tears {assu) 104
tendency {iiinna) 79 £

I. — GENERAL INDEX

319

tenets, other {paravdda) 131, 133 f.,
137, 142, 167, 226; (parappavdda)
162, 166, 172, 182, 186, 197,
225, 239, 246; own {mkavdda) 134
test, to {vlmarhsati) 199 f.
thief (cora) 154 f., 221, 234, 263 f.,
294

things (dhammd) 248, 258 (4 kds.),
296

thirst (pipasCi) 123; thirsty (pipCi-
sita) 90

thought (citta) 46, 47 f., 121;
applied (vitakha) 82, 85 ff., 162;
sustained (i> 2 'cr/ra) 82, 86 f.
thrive {dmjati) 103
tiger {vyaggha) 209; female 92
timber {rukkha) 233, 244
time (kdla) 278 (of Bodhiaatta’s
birth); to do one’s t. (kalam
karoti) 92 f.; (samsaric) (addhana)
68 ff.

tongue {jivhd) 76 f., 87 f., 120 f.
Topics not discussed in Miln.,
xxi ff.

tortures, list of, 283 f.
touching (phusana) 82
trade {vanijjd) 261, 263
tradition {dgmna) 161, 230, 274
training {sikkhd) 13 f., 131, 229, 252,
270, 274; power in {sikkhnhala)
161 ; three 186 ; see rules of training
tranquillizing (sampasadana) 47 f.
trap (pdsa) 216
treachery {upakkama) 265
tree (rukkha) 72, 74, 89, 99, 106,
116, 160, 218, 225 f., 243 f.;
of awakening 104, 133, 192 f.,
277 ; dried up (sukkharuhkka) 212
tremble (iasati) 203 ff.
trembling, without (vigata-santdsa)
300 ff.

truffles (sukaratnaddava) 247
trunk (khandha) 138 f.
truth (sacca) 163 f., 167 ff., 191 f.,
241; ariyan 53 f., 169; assevera-
tion of (saccakiriya) 167 ff., 214 n. ;
not seen (aditthasacca) 209
tumbler (langhaka) 46, 272
turtle (hacchapa) 164; female
(hvcchapinl) 92

twin-miracle (yamakapatihlra) 148

ukkalissanti nu kho mama sdvcikd . , .
1 f., 199 n.

unanimity, to reach (ekajjhain
karoti) 201

understanding (ahhisamaya) 183,
186, 239, 241, 261
undeveloped (ahhavita) 119, 143
unequalled (asama) 166
uneven (visama) 127, 265
unity (ekasaugahlta) 65; nature of a

/ ^ J _ 7 - 7. ,1 ^ - \ ^ Q

I.:.:-.- V.:; rd'n: 116 f. 222

f., 243 ^

unskill (akusala) 111, 141, 187 f.,
192; sec skill

rmthinkables (acintiyd) 267 ff.
untraced quotations, xii ff.
unveiled (vivata) 269 f.
uprise (uppajjati) 54, 66, 68, 99,
111, 114 f.

utterance (vacana): complete, etc.
168, 172, 182, 207 (4 kds.), 269

vegetable and animal growth (hija-
gdmahhuiagdma) 46
venerate, to (pujeti) 249 f.
veneration (pujd) 250 ff.
verse (siloka) 97
verses, extra-canonical, xii ff.
vessel (ghata) 69, 268; (doni) 78;
(hhdgana) 74

view (ditthi) (right) 144, 227 f. ;
right (sammdditthi) 132; (wrong)
(ditthi) 162; net of wrong (d-jdla)
133 f., 197, 217 ; w. v. of self, see
self

village (gdma) 65, 178, 206; -er
(gdmika) 206; -headman (^-
sdmika) 206 ; -people (gdrmjaria) 65
vision (cakkhu) 71, 78, 172, 225,
239, 287 ; see eye

volition (cetand) 78, 82, 84 ff., 121

warfare (yuddha) 251 f., 264
watch (ydma) 66 f., 122
watch-tower (aitdla) 2, 91, 112
water (udaka) 48, 79, 93, 103, 111,
119, 121, 164 f., 184, 209, 212,
255, 281, 296; vessels of (u-ghata)
69, 268; -clearing gem (u-ppasd-
daka mani) 47; -pot, regulation
(dhummakaraka) 93
wave (itmi) 164, 170, 226
Way, the (magga) xxxvii, xxxix,
xli, 30, 45, 51; ariyan (ariya-
magga) 240

320

I. — GENERAL INDEX

way out (nihhdliana) 166 L
Ways, fruits, nibbana 35, 270 n.
welfare (Mta) 91, 152 f., 231, 261,

266, 282; seeker for (hitesm) 162,
300

well, a (itdapdm) 90, 112
Well'farer (mgata) 274
wheel (cakka) 260; Treasure of the
(cakJcarataTia) 160

wheel-turner, (caJcJcavatti) 176, 200,
218; Jewel of (c- ma7ii) 166
willed, being (cctayita) 84 f.
wind {vdla) 106, 136 f., 164 f.,

267, 281 ; of the body 166, 187 IT.,
192; [anila) 164, 226, 257;
breath

window (vdtapdmi) 76 f.
wisdom {pannd) 43 ff., 46, 63 ff.,
57 ff., 105, 119 f., 137, 164; not
developed (dbJidvitapannd) 119,
143; {manta) 91
within {abhhanlare) 76 f.
woe {ahita) 152, 231
woman (itiM) 129, 206, 221, 274,
297 f., 304; difficult to be de-
livered {mulJiagahhhd) 238
womb (kucchi) 92, 216; {gahbJia)
172 ff. ; ^ee descent
wonderful things (three) 12
wonder, a (pdtihdnya, pdtiMra) 149,
236 f., 301 ; at a shrine xxxii
wood {pavana) 127, 292

worker {sudda) 251, 253
world {loka) 7, 133 ffi, 140, 165 ffi,
169, 171, 182 ffi, 191 f., 201, 215,
219, 242, 258, 267, 271, 274, 282,
298 f. ; w. beyond (paraloku) 282,
298; deva-w. 10; eternal, etc.
203; w. system (Udhaiu) 135 f.,
186, 235, 302; things of the
(l-dlmnnid) 176, 206; (gcha) con-
nected with the w. 63
Avorms {kmi) 139, 233
wound {va7ia) 100 f., 156; sec. sore
wrath (kodha) 264 f.
wrestler {malla) 272
writing {lipi) 110; (lekhd) 81, 96,
242 n., 261

wrong: conduct of speech
duccarita) 240; doer {kJialiia) 241 ;
doing {duhkata) 200; speech
(dubblidsita) 200; time (akdla)
102, 150, 218; see view

yakkha 32, 164 £, 293, 296
years’ standing (vassa) 38
yellow robe {kdsdva) 229
yoga 48; earnest student of {yoga-
vacara) 44 ffi, 48, 52, 54, 68 f.
yogin xxix

youngster {ddraka) 129

zeal {ussukha) 163
zenith {Tiabha) 183

IL— INDEX OF PROPER NAMES

Abhidhamma ix, xxvii, xxxviii,
17 f., 21, 23, 41, 63, 78, 88 n.,
142 n.

AhJiidhdnappadipikd lii f.

Aciravati 96, 121, 159
Adhamma 293, 296 n.

Adhimutta 203 n.

Adikaram, E. W. xix n., xxii,
xxiii n.

Agathocleia xxiv
Ajatasattu 295 n.

Ajita of the Hair-blanket 6, 7 n,
Alakamanda 3
Alasanda xxv, 114
Amara xl, 297 ff.

Ananda xxxviii, 11 n., 108, 138,
151, 182 f., 187 n., 195 ff., 198 ff.,
201 £, 223 £, 245 £, 249 £, 264,
286 n., 300 ff.

Anantakaya 40 £

Anguhmala 214 n.
Angulhndlaparittd 211
Anguttara-Nikdya xxii; Com-
mentary xiii £

Anumdnapanha xvi, xxix
Anuradhapura xxiii
Anuruddha xii £, xviii, 151
Apaddna xiii; Commentary xiv
Asoka dhammaraja 170
Asoka monastery 22, 24 £

IL— INDEX OF PROPER NAMES

321

^ 19 ff.

■ .211
AUtiasdlim xx
Atthissara xxxiv, 15G
Avici 7

Ayupala 25 11’.

Bactrian (irreok(s) xxi, Hi, 2, (> f.,
25 £, 28, 31, 37, 03, 122
Banaras 2(), 290
Bareau, A. xxxii n.

Basham, A. L. xxi f., xxiv n.,
XX vi n., 7 n,

Bhaddipiitta (a caste V) 273
Bhaddiya 151
Bhagu 151

Bharadvaja 227 n., 243 f,
Bimbisara 123 n.

Bindumati 170

Brahma xxxvii, 103 f. ; the Brahmas
18, 24, 26

Brahma-world xxxvi, 113 f., 117,
175, 286

Brahmadatta 290, 294
Brahmayu 236 n.

Buddhas: Gotama x, xxxi ff.,
xxxvi, xxxviii f., xli, 246 n.;
-cult xxxi f., 249 n., 254 n.;
Kassapa xxxv, 3, 162; Metteyya
223 f.; Phussa xxxiv; Vipassin
116 n., 160 n.

Buddhaghosa xix f., xxii
BtuMhavarhsa xii f., xxxv n.,
xxxviii f.

Burlingame, E. W. x n.

Burnouf, Eugdne lii

Canda 294
Catuma 303 ff.

Ceylon xxi f., xxx f.

Chaddanta 291
Childers, Robert lii f.

Cma 169
Cinoa 141

Coomaraswainy, A. K. 74 11 .
Cula-Panthaka xii, 238
Cula-Subhadda xiii f., xviii
Cunda 245 f.

Devadatta xxxiii f., 35 n., 141,
151 ff., 187 n., 190, 214 n.,
225 f., 265, 256 n., 257, 275 n.,
300 n.; former births 289 ff.;
said by 165

Devaiiita 187 11 .

Devamantiya 30 ff., 40
Dhajaggapariita 211
Dhamma 293, 296 n.

Dlutmmapada Gommentary xii ff‘.
Dhammapfda 294
DhammaraHdiita xxvii, 22, 24
DJmnmasanga7ii 17
VJiamTmtddJiamma-panydya xvi f.,
277

Dhanapalaka 300 ff.

Dhanit Yupho xxiii n., liv
DhdiuTcaihd 17
Diglm-Nikdya xxii
Dilemmas {7rie7uIakopanha) xxviii f.,
3

Dinna 77

Downfall, the (vinipaia) 116, 152
Dukula 172, 175, 177
Dutt, Sukumar xxi, 200 n.

Ekasataka 160
Eliade, Mircea xxxvi n.

Eliot, Sir Charles xxxii n.

Etad Aggas xv
Eucratides xxii, xxv

Former History (piibbayoga) xxviii,
3

Fouoher, Alfred xxxvi n.

Gandhavartua xix
Ganges 4, 96, 121, 159, 170 f., 284
Geiger, Wilhelm liii n., 114 n.
Gopalamata 161
Govinda, Lama Anagarika xl n.
Great Division (mahdvagga) xxviii,
3

Guarded Plateau 8, 11, 17 f, 25
Gutschmid, A. von xxii
Guttffa 161

Hardy, Edmund xv n., 191 n.
Himalayas 8, 179, 284

Iggleden, R. E. W. liv
Inda 29, 31

India ix, xxi ff., 5, 8 f., 19, 25, 28,
37, 113, 293
Isisinga 173 ff.

Jaini, P. S. viii, xviii, 196 n.

Jains 133 n.

Jali 163

322

II. — INDEX OF PROPER NAMES

Jdtakas ix, xxii, xxxi, xxxiv,
xxxviii, xl, xliii.

Amba 290 n., Apannaka 293 n.,
Candakumara 294 n., Cetiya

292 n., Chaddanta, 291 n,,

Culanandiya 291 n., Culla-

dhammapala 294 n., Cullahamsa
300 n., Dhamma 293 n., Du«
medha 290 n,, Kbandahala 294 n.,
Khantivada 291 n., Kunala 297
11 ., Latukika 293 n., Mahakapi

291 n., Mahapaduma 294 n.,
Maba-ummagga 3 n., 297 n.,
Mora 211 n., 215 n., Neru 180 n.,
Nigrodha 293 n., Nigrodhamiga

293 n., Pan^ara 291 n., Runi-
miga 292 n., Sabbadaiha 293 n.,
Samuddavamja 293 n., Sllava-
naga 292 n., Tacchasukara 292 n.,
Tittira 291 n., Vaddhakisukara

292 n., Vessantara xxxv
Jayatilleke, K. N. xxii n., liv
Jinahdlamdll xxiii, xxvii
Jivaka 187

Jones, J. J. 107 n., 127 n., 286 n.,
297 n.

Jotipala xxxv
Jumna 96, 121, 159

Xaccana the Great xix
Kajangala, brahman village xxvi,
11, 16
Kalabu 291
Kalasi 114 f.

Kalinga 181
Kanhajina 163
Kanlchdvitaranl xlix
Karambhiya 291
Kapila 292

Kashmir xxi, xxvi, lii, 114 f.
Kathdvatthu ix f., 17
Kesi 263 n,

Ketumatl, devas’ mansion 9 f.
Khan^ahala 294
KMndhaparittd 211, 214 n.
Khuddaka- Nihdya xxii, xxxi
Khnjjuttara 108
Kimbda 151
Kosiya 176

Kumarakassapa 173 ff.j said by
282

Kusa 181

Kutakannatissa xxiii f.

Kuvera 31, 32 n.

Lamotte, Etienne xviii n., xxii,
xxiv n., xxxi, xlii, 1 n,, 40 n,,
114 n.

Law, B. C. ix n., x n., xxx n.,
159 n., 200 n.
le May, Reginald xxiii

Maddi 163
Mahapaduma 294
Mahapatapa 294
Mahasena, deva 9 £, 12
Mahasiva 196 n.

Mahay ana xxxv, xl, xliii
Mahi 96, 121, 159
Mahosadha 297 ff.

Majjha 181

MajjhiTm-Nihdya xxii, xxxii, 191

Makkhali of the Cow-pen 6 if.
Mallika 89 n., 161
Malunkyaputta 201 ff.

Mandabya 173, 175
Mandhata 161
Manibhadda (devas) 272
Mankura 40

Mara xxxiii, 38 n., 203 n., 218 ff.
Matanga, forest 181
Matanga, seer 173
Menander xvil ff, ; see also Milinda
Milinda, King xvi ff., xxi ff.,
xxvi, xxx ff., xxxvi, xl f., xliv,
xlvi f., 1, 1, 5 ff., 19, 26 f., 28,
30 ff., 34 passim

Milinda4lhd viii, xv f., xix, xliv,
xlix

Moggaliputta-Tissa, xlii, 6
MoggaUana xii, 171 n., 265, 267
(his psychic power), 303
Mogharajan xii, 239
Mofiyasivaka 191
Monier-WiUiams, M. hi f.
Moraparittd 211

Morris, Richard 103 n., Ill n.,
213 n., 214 n„ 285 n.

Muller, Edward 242 n.

Nagasena xvi ff., xxi ff., xxvi ff.,
xxx ff., xl f., xlv, 1, 1, 11; is
bom 13; learns the Vedas 14,
Abhidhamma 17; goes forth 17;
is ordained 18; not forgiven by
preceptor 19; is sent to Assa-
gutta 19; gives thanks 21; wins
stream-attainment 22; sets out

II. — INDEX OF PROPER NAMES

323

for Pataliputta 23 ; teaches Abhi-
dhamma 23; reaches Pataliputta
24; masters the Pitakas 24;
attains arahantship 24; goes to
Guarded Plateau 25 ; leader of an
Order 28; eulogy of 28 ff.;
arrives at Sagala 30; another
eulogy of 30; Milinda hears his
name 31; recognizes him
32; answers M.’s questions 34
passhn

“ Nagasena ” 34 If., 41
Nrdagiri 300 n.

Kanamoli Bliikkhu viii, xxi n.,
xiviii f., li f., liv
Nanda, brahman 141
Nanda, Elder 238
Nandaka, yakkha 140 f.

Nandiya 291

Narain, A. I^. xxii, xxiii n., xxiv,
xxvi n., 1 n., 2 n.

Nataputta the Jain 6
Neru 179

Nettippakara-m xv
Nigrodha, deer-king 293
Nigrodha, long 293
Nikayas xiv, xxxii f., xli, 30
Nimi 161

Ninth Division xxviii f.

Niraya xxxiv, 84 f., 91 ff.. Ill,
161 ff., 165 If., 183, 204, 208 ff.,
289, 296 n., 296, 298
Nyanatiloka vii

Pajapati 31
Pakudho Kaccayana 6
Panada 181

Pancasala, village 217 ff.

Pantjaraka 291
Parika 172, 176, 177, 180
Patoliputta 22 f., 170
Pakhdna 17
Payasi 282

Periplus of the Erythraean Sea
xxiii

Pilindavaccha 267 n.

Piliyakkha 286
Pinglola-Bharadvaja xii
Pitakas xliv, 7 n., 24 f., 28, 30;

three-Pitaka-man 126
Psalms of the Brethren xii
Puggalapannatti 17
Punna 160
Punna 161

Punnabhadda (devas) 272
Purana Kassapa 6 f.

Puranas xliv

Question of Inference {anumdna-
panha) xxix, 3

Questions for the Cutting Off" of
Perplexity {vimaticchedanapanha)
xxviii, 3

Questions on Distinguishing Marks
{lakkhatmpanha) xxviii, 3
Questions of King Milinda vii, x,
liii n.

Questions of Milinda xxviii,
XXX, 3

Questions on Talk of Similes xxix,
xlvii, 3

Questions on Talk about Yogin's
{yogikaiJidpanha) xxviii, 3

Rahu 32

Rahula xii f., xviii, 278 n.

Rahula, Walpola xxii n., xxiii n.,
xxxi n.

Rajagaha 187, 246 n., 300 ff.
Rapson, E. J. xxii, xxiv
Ratthapala 17 n.

Rhys Davids, C. A. E., vii n., viii,
xii f., 63 n., 269 n.

Rhys Davids, T. W. vii, ix ff.,
xxix, xli, liii, 6 n., 7 n., 27 n.,
30 n., 40 n., 60 n., 66 n., 72 n.,
88 n., 97 n., 143 n., 167 n.,
168 n„ 204 n., 221 n., 262 n.,
266 n., 276 n., 286 n.

Rohana, Elder xxvii, 11 f,, 15 ff.
Rohini xiv, xviii
Rum 292

Sabbadinna 40, 77 n. ; see Dinna
Sadhina 161

Sagala xxiii, xxv, 1, 6, 8 f,, 19, 25
30,41

Sahampati 303 ff.

Sakha, deer-king 293
Sakha, general 293
Sakka, deva-chief 9 f., 126 n.,
127 n., 176 ff.

Sakuludayin 268 n.

Sakyamuni 162
Sakyans 303 ff. ; sons of the 27
Sama, boy 172 £, 176, 180 f., 286 f.
Sama, man 292

Saihkheyva Pari vena 26 f., 30 f.

324

II. — ^INDEX OF PROPER NAMES

Samijutta- Nikdf/n xxii, 41), IDi
Sanatkumara 252 ii.

Sanjaya Bolattha’H Hon (i
Sanldcca 173 If.

Sankissa xxxviii
Sarabhu 96, 121, 159
Sarassatl 159

Silriputta xii f., xv, xviii, 140 f.,
265, 291 n., 295, 301 n„ 303;
spoken by 02, 133, 240
Sarvastiviida xv, xvii f., xxvi, xlii,
196 n,

Sdsanmaima xxvii
Savarapura 273
Sela 235 f., 260 f.

Siam (Thailand) xxiii, xxvii, xxix
Simile of the: BHnd Turtle {kdi^a-
kacchapojpama) 295 ; Mass of Fire
(aggikJchandhupaTna) 231 f.; Seeds
(hijupama) 304; Young Calf
{vacchatarunupania) 304
Smith, Vincent xxii
Sindhu 159
Sineru 140, 164
Siviraja 166 ff., 171
Somamitta xviii
Sonuttara, brahman 11
Sonuttara, hunter 291
Subhadda, wanderer 182 ff.

Subhuti xii f., xviii
Sudinna xl, 240 f.

Sujata 246 n., 248 n.

Sumana 160
Suppabuddha 141
Suppiya 161
Suraparicara 292

Suttas : Aggahha 227 n., Aggi-
kkhandhupama 231 n., Ajita
239 n., Anapanasati 119 n.,
Aranavibhanga 29 n., Catuma
266 n., 266 n., 303 ff., Cetokhila
264 n., Indriyabhavana 119 n.,
172 n., Mahacattarlsaka 132 n.,
Mahamangala 26, Mahapadana
xvi f., xxxix, 277 n., Mahasamaya
26, Mangala 211 n., Metta 211 n.,
Parabhava 27, Rahulovada 27,
Batana 211, Samacittapari-
yaya, 26; Samannaphala 281 n.,
Sangiti xii, 240 n,, Sariputta
xvi n., Sekha 281 n., Sevitabba-
asevitabba 130 n., Therapanha
xvi n., Tissa-Metteyya 239 n.
Suyama 31

Tatudiaka 292
'rakakusii, J. xxvi n,

TkeragcilJid xii f.

Thoravada xviii, xxxix f., xlii f.,
250 n.

Thirty-Three, Abode of the xxxviii,
9, 11, 161 (tidusahhavam: 4 per-
sons went to it)

Thullananda 295 n.

Tissa, Elder 96

Trenckner, V. vii, xv, xxix f.,
1 n., 72 n., 76 n., 77 n., 97 n.,
107 n., 112 n., 128 n., 142 n.,
169 n., 204 n., 214 n., 221 n.
Tusita xxxviii, 277

Udayin 174
Uha, river 95 f.

Upali xii f., 151, 174 n,

Upavana 187 n.
Upasena-Vangantaputta xii f.
Uttarakuru 3, 117

Vajira, said by 38
Vangisa xii
Varuna 31
Vasettha 227 f.

Vattaniya hermitage 15, 17, 19 f.
Vedas xliv, 6, 14 f., 252
Verahja xxxiv
Vessantara 168 ff’.

Vessavana 32
Vetravatx 159
Vihhanga 17
Vidhura 293
Vimala xviii

Vinaya-pUaka ix, xxxi, xii, 269 f. ;
regulating the {v~pammiii) 198,
222 f., 270; Commentary xlix
Visuddhimagga x, xiv, xviii ff'.
Vitamsa 159

Warren, H. C. 280 n., 284 n.

Watt, Sir George lii f.

Winternitz, M. xxviii n., xxxi n.,
30 n.

Woodward, F. L. 245 n., 247 n.,
261 n.

Yama 31, 203 n,

Yamaka 17
Yasodhara 297 n.

Yugandhara, mountain 9

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